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Optus RockCorps at Horden Pavilion, Moore Park, Sydney: The Script, Tinie Tempah and Guy Sebastian - 11th April 2013
THE SCRIPT, TINIE TEMPAH AND GUY SEBASTIAN WILL BE ROCKING OUT AT THE HORDERN PAVILION ON THE 11TH OF APRIL.
How did you get 5000 young Aussies to volunteer for groups such as Wesley Mission, the Smith Family, OzHarvest or the Asylum Seeker Centre? Give them a free ticket for a big pop concert.
Optus were right on the money with this promotion, and it looks like it was a huge win - win - win all round, judging by early reports.
Officially, and perhaps in reality also, you couldn't get a ticket for this Thursday night's Hordern Pavilion concert, headlined by Irish band The Script and Guy Sebastian (also featuring Tinie Tempah and The Potbelleez) because all 5000 attendees did four hours' community work in one of about 65 community projects around Sydney, through the Optus RockCorps program.
The artists playing tonight each did four hours' voluntary work. No word if they had been paid for playing.
Energy levels were high and the historic venue was jam packed with volunteers and fans. About a dozen news media covered the event, which will also get considerable air time on Australian pay TV channels such as Foxtel's MTV, V and the like.
Since 2005, 130,000 young people have done an estimated 500,000 voluntary hours under the RockCorps program, in return receiving free tickets to shows by artists such as Rihanna, Lady Gaga, Maroon 5 and Kayne West.
This was a great effort and well done to all involved.
All the performing artists were really friendly to media also, which makes a big difference to the way media workers feel about attending multi-hour concerts such as this one.
Special thanks to Liz, Sophie, Amelia and Nathan who assisted news media greatly.
We are really looking forward to future events from Optus and friends.
Promo...
Don't miss your chance to be part of something special. Get Involved! Give 4 hours. Get Given 1 exclusive concert ticket.
What better place for Optus RockCorps to launch in Australia than the Hordern Pavilion. Located in central Sydney and built in 1972, this is the venue that is renown for the best sound, vibe and most importantly, the best shows (even the artists love playing here!). With 5000 volunteers rockin out to one of the most exclusive gigs of the year, this is going to be something you don't want to miss.
The Script
So much has changed for The Script since they released their first album four years ago. First they broke Britain, then the States, then everywhere from Asia to South Africa. Along the way, they toured with U2, Take That and Paul McCartney, sailed through the second album syndrome that sinks so many bands, played to a 55,000-strong crowd at an historic hometown show in Dublin, amassed almost four million followers on Facebook, 1.5 million on Twitter, wracked up 100 million YouTube views, and saw their singer star on TV talent show The Voice.
Tinie Tempah
For those of you who are not familiar with this super star, Tinie Tempah is a renowned MC, a hip-hop veteran and has a host of number one hits to his name. He is responsible for tracks such as ‘Written in the Stars’,‘Pass Out’ & ‘RIP ft Tinie’. He has sold out arenas and has worked with artists such as Labrinth, Snoop Dog and the Swedish House Mafia (to name a few). One thing we know for certain, Tinie Tempah is going to blow the roof off the house!
Guy Sebastian
Guy Sebastian is one of Australia's greatest singers and performers and was the first Australian Idol winner in 2003, capturing the hearts of Australians with his uniqueness and incredible vocal talent. His first solo single 'Angels Brought Me Here' debuted at number one and was the fastest selling Australian single in ARIA chart history. The smash hit single also reached Number 1 in four Asian countries and New Zealand proving Guy is a world class talent. Subsequently he was invited to sing as a guest at American Idol in 2004.
As a songwriter Guy has penned songs for some of the biggest artists in the world including Usher. So far in his career three of Guy's albums were nominated for Highest Selling Album. He has received 10 ARIA nominations and won one. Highest Selling Single for "Angels Brought Me Here" in 2004. He has also won numerous, MTV, Nickelodeon Awards. In 2010 he appeared as a judge on Ch 7's hit show X Factor.
News...
Optus adds The Potbelleez to RockCorps...
Telecommunications provider, Optus, has added Australia electronic music act, The Potbelleez, to the lineup of its RockCorps concert which takes place on April 11 at Sydney’s Hordern Pavilion.
Optus RockCorps is an event which “money can’t buy” as tickets are earned through volunteer work. It was launched in Los Angeles by a group of friends who wished to build a community for young people to establish social relationships.
RockCorps intends to encourage individuals to make volunteering a part of youth lifestyle just like sports, music, fashion, and gaming. As such, receiving a ticket requires persons of at least 16 years of age to complete at least four hours of volunteer work at an Optus RockCorps volunteer project.
The Potbelleez joins a line-up consisting The Script, Tinie Tempah, and Guy Sebastian.
“We are super excited to announce we are joining the line-up for the first ever Optus RockCorps concert in Australia,” iKid (Ilan Kidron; vocals and guitar) from The Potbelleez, said.
“We can’t wait to get on stage… and put on a once in a lifetime show to give back to those hardworking volunteers who gave up their time for the community.”
Websites
Optus RockCorps
The Script
Horden Pavilion
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Eva Rinaldi Photography
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GRADUATION SHOW.- VERSUS HIGH MODELLING INSTITUTE TODAY 2PM
SPONSOR/DESIGNER: ZIBSKA
TAXI: maps.secondlife.com/secondlife...
We are pleased to invite you to our VERSUS HIGH MODELLING INSTITUTE Graduation Show today 2pm
Our students will be presenting the incredibles creations from ZIBSKA
FASHION DIRECTORS: AnnaG, Yeriakth and Shena
DJ/HOST: Giela Delpaso
SCRIPTER: Lissabel Lorefield
BACKSTAGE COORDINATORS: Yeriakth & Shena
PHOTOGRAPHER: Illargi Dover
PhotoMovie by Ellendir Khandr
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MODELS:
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The Georgian script is something out of the Lord of the Rings. It's a beautiful script which lends its form from the shapes of celestial objects like the sun and the moon.
script lettering on a rib cage by Justin Dion @ blacklist Gallery Tattoo in PDX Oregon
www.blacklistgallerytattoo.com
sharkfighterzero@gmail.com
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Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
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LEGAL DISCLAIMER: I Do Not Condone Any Acts Of Vandalism Nor Do I Participate In Such Criminal Activity. I Am Simply An Observant and Take Photos Of This Graffiti You Have Come Across. ALSO I Will Not Condone Any Usage Of My Photos To Support Any Legal Matter Involving These Acts Of Vandalism Therefore YOU ARE NOT WELCOME TO VIEW OR TAKE THIS MATERIAL For ANY Purpose...
approx. 1550 by Mir 'Ali al-Katib al-Haravi (1476-1545) Afghanistan or Uzbekistan
Nasta'liq is called Hanging Script
Text reads:
Yesterday she anointed her hair. Her face was aglow with the scent of musk. With this veil ([her hair] she covered her beautiful face so that no one who is forbidden would be able to see her.
Asian Art Museum, San Francisco
when the best part of me was always you..
What am i suppose to say when i'm all choked up and your okay..
I'm falling to pieces
Sebastiaan Hubert Joseph (Jos) Seelen, geb. Venlo 18-10-1871, ovl. Heerlen (Valkenburgerweg 22) 16-10-1951, de eerste gemeente-architect te Heerlen. Zijn eerste woonhuis en kantoor bouwde hij aan de Valkenburgerstraat 22, nabij het kruispunt Valkenburgerweg-Geleenstraat-Geerstraat en Kruisstraat. Venloosche Courant van 13-3-1904: resolver.kb.nl/resolve?urn=MMGAVL01:000004184:mpeg21:a0004
www.heerlenvertelt.nl/2016/05/de-eerste-gemeentearchitect...
Aanbesteding R.K. Jongensschool te Heerlen door architect Jozef Seelen, Valkenburgerweg 14. Nieuwe Venlosche Courant van 26-8-1915: resolver.kb.nl/resolve?urn=MMGAVL01:000011504:mpeg21:a0016
Aanbesteding van de bouw van de Huishoud- en Industrieschool aan de Gasthuisstraat, in Hotel de la Poste in de Geleenstraat op 16-4-1920, door architect Josef Seelen, Valkenburgerweg 14: resolver.kb.nl/resolve?urn=ddd:010346261:mpeg21:a0013
NV Algemeen Technisch Installatie Bureau (ATIB), Valkenburgerweg 18. Limberger Koerier van 16-12-1920: resolver.kb.nl/resolve?urn=ddd:010346470:mpeg21:a0050
Official Service Station Ford, Kuyser, Hoogveld & Co., Valkenburgerweg 18: resolver.kb.nl/resolve?urn=ddd:010932559:mpeg21:a0023
Centraal Bureau van Arbeidsrecht NVV, Valkenburgerweg 10 (1930) en 18 (in 1944).
Links op de foto de Meubelschrijnmakerij en het Meubelmagazijn van J. Gerards in de Geleenstraat 64.
Vervolgens het woonhuis van veekoopman M. Savelsberg (nr. 62). Daarnaast het huis Quanjel (nr. 60).
Het huis met het kleine torentje verderop is kunsthandel Hennen-Lintzen:
www.rijckheyt.nl/archief/resultaat?mivast=62&mizig=95...
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www.rijckheyt.nl/archief/resultaat?mivast=62&mizig=95...
Tegenover Gerards brood- en banketbakkerij Martens:
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www.rijckheyt.nl/archief/resultaat?mivast=62&mizig=95...
Jan Leonard Hubert, ovl. Heerlen 3-3-1928, oud 37 jaar, man van Anna Hubertina Kicken, zoon van Jan Leonard Gerards en Anna Catharina Stollman:
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Voortzetting Meubelfabriek J. Gerards in de Geleenstraat 64, door de Wed. J. Gerards. Limburgsch Dagblad van 10-3-1928: resolver.kb.nl/resolve?urn=ddd:010931646:mpeg21:a0018
Bakker H. Martens, Geleenstraat 51.
Nieuwe Venlosche Courant van 16-9-1915: resolver.kb.nl/resolve?urn=MMGAVL01:000011517:mpeg21:a0021
Limburger Koerier van 5-8-1921 en 28-4-1925:
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Christiaan Hubertus Martens, geb. Margraten 30-10-1872, ovl. Heerlen 17-9-1957, oud 84 jaar, man van Joanna Hubertina Josephina Dexters, geb. Maastricht, ovl. Heerlen 28-10-1949, oud 77 jaar:
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Gebrs. Savelbergh, Veehandel, Geleenstraat 62. Limburgsch Dagblad van 3-2-1940: resolver.kb.nl/resolve?urn=ddd:010948218:mpeg21:a0025
Overlijdensbericht Henricus Wilhelmus Quanjel, brigadier der marechausee (1887), geb. Bergen, ovl. Heerlen (Geleenstraat 60) 2-8-1940, oud 81 jaar, man van Maria Leonardina Louisa Constantina Bindels, geb. Gulpen, schoonzoon van caféhouder Willem Hendrik Bindels. Limburgsch Dagblad van 3-8-1940: resolver.kb.nl/resolve?urn=ddd:010948308:mpeg21:a0131
Hun zoon Alfred Jean Eugène Quanjel, geb. Gulpen 11-3-1892, ovl. Schaesberg 6-12-1968, was banketbakker.
De Vereenigde Banketbakkers te Heerlen, o.a. met Hub. Alberts in de Geleenstraat, de Wed. Jos. Wiertz, hoek Geleenstraat en Geerstraat, en Emil Constant Henri Quanjel in de Emmastraat 25/26 en de Akerstraat. Limburgsch Dagblad van 24-7-1920: resolver.kb.nl/resolve?urn=ddd:011027032:mpeg21:a0066
Verband- & Ziekenverplegingsartikelen A.H. Pannenberg, Geleenstraat 88, hoek Geerstraat. Limburgsch Dagblad van 28-8-1924: resolver.kb.nl/resolve?urn=ddd:010933105:mpeg21:a0036
Patisserie en Lunchroom Emil Constant Henri Quanjel en Anna Thérèse Baur, Emmastraat 25/26. Limburgsch Dagblad van 7-7-1931 (met tekening): resolver.kb.nl/resolve?urn=ddd:010930683:mpeg21:a0065
Overlijdensberichten Emil Constant Henri Quanjel, Heerlen Emmastraat 23, 5-7-1973, oud 85 jaar, geb. Thorn 25-4-1888, zoon van Hendrik Willem Quanjel en Maria Leonardina Louisa Constantia Bindels. Limburgsch dagblad
7-7-1973: resolver.kb.nl/resolve?urn=ddd:010560994:mpeg21:a0432
Overlijdensbericht Anna Thérèse Bauer, Heerlen, Emmastraat 26, 20-1-1979, oud 86 jaar. Limburgsch Dagblad van 22-1-1979: resolver.kb.nl/resolve?urn=ddd:010563880:mpeg21:a0126
Bakkersknecht Bartholomeus Lodewijk Wiertz, geb. Kerkrade
28-7-1919, zoon van Frans Lodewijk Wiertz en Elisabetha Hanneman, Geleenstraat 38:
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Limburgsch Dagblad van 2-8-1940: resolver.kb.nl/resolve?urn=ddd:010948307:mpeg21:a0109
Verzoek om naturalisatie van Jan Joseph Wiertz, bakker, geb. Vaals 26-5-1864, zoon van Martin Joseph Wiertz en Elisabeth Einmahl, wonende te Aken. Nederlandsche Staatscourant van 1-8-1908: resolver.kb.nl/resolve?urn=MMKB08:000174551:mpeg21:p007
Overlijdensbericht Hubert Dyonis Lodewijk Maria Hennen, ovl. 15-9-1927, oud 60 jaar en 9 mnd, zoon van
Lodewijk Hubert Antoon Jozef Hennen en Maria Jozefa Merkelbach. Bijeenkomst Schinkelstraat 102. Limburger Koerier van 17-9-1927: resolver.kb.nl/resolve?urn=ddd:010988739:mpeg21:a0116
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Hub Hennen, wandelend in de Geleenstraat, plotseling overleden. Limburgsch Dagblad van 16-9-1927: resolver.kb.nl/resolve?urn=ddd:010930538:mpeg21:a0140
Overlijdensbericht Anna Maria Hubertina Louisa Lintzen, ovl. Villa Via Nova te Valkenburg, 5-8-1938, oud 77 jaar, weduwe van Hubert Hennen. Limburger koerier van 6-8-1938: resolver.kb.nl/resolve?urn=ddd:010362749:mpeg21:a0157
H. Hennen-Lintzen, Koophuis Mercurius Markt/Bongerd, Kolonialenwaren, Conserven, Delicatessen, Vleeschwaren, Zuidvruchten, Wijnen, Likeuren, Heiligenbeelden, Glas, Porselein, Huishoudelijke artikelen (1904):
www.rijckheyt.nl/archief/resultaat?mivast=62&mizig=95...
www.rijckheyt.nl/archief/resultaat?mivast=62&mizig=95...
H. Hennen-Lintzen, Koophuis Mercurius, Prins Hendriklaan 13-Markt-Kerkplein 10, Groot en kleinhandel Koloniale waren etc. (1915).
H. Hennen-Lintzen, Kerkplein 10-Markt 10, Koloniale waren, van Nelle, Ant Jurgens Margarine (1922).
H. Hennen-Lintzen, Schinkelstraat 102, Grossierderij, Agentuur en Commissiehandel (1926):
www.heemkundeverenigingheerlenstad.nl/Firmalijst.htm
Rechts de gevel met opschrift "Restauration & Handlung H. Lafaire" in de Geleenstraat:
www.flickr.com/photos/hans_r_van_der_woude/40534103813/in...
Waterpompen in Heerlen: www.schumulder.nl
Geleenstraat, Heerlen, rond 1900: helletocht.wordpress.com/2018/10/08/geleenstraat-heerlen-...
Hubert Lafaire, geb. Heerlen 18-1-1870, Stalhouderij en Café-Restaurant, Geleenstraat 28 in Heerlen:
heemkundeverenigingheerlenstad.nl/publicaties/artikelen-e...
www.wiewaswie.nl/nl/detail/62536730
Fa. J.W. Savelbergh, Technische Groothandel, Geleenstraat 24 en 26 (vernieuwd). Limburgsch Dagblad van 28-5-1955 en 30-10-1956:
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Vrouwenraets & Co, Rijtuigverhuurder, Geleenstraat 32 (Telefoongids 1915).
"Historie Vrouenraets, Rijtuigenverhuurder, Begrafenisonderneming", door
R.M.J. Vrouenraets en J.J.M.L.Teunissen, September 2013: limburgseondernemersgeschiedenis.nl/wp-content/uploads/20...
W. Hambeukers, Hotel "De Valk", Goede Keuken, Vollenhoven bieren, Geleenstraat 34. Limburger Koerier van
15-2-1924: resolver.kb.nl/resolve?urn=KBDDD02:000197489:mpeg21:a0023
Te Huur; Hotel Café-Restaurant "De Valk", Geleenstraat 34.
1 café te Staatsmijn Emma en 1 café te Bleyerheide. Bierbrouwerij "De Gekroonde Valk", voorheen Van Vollenhoven en Co, filiaal Heerlen, Laanderstraat 39. Limburger Koerier van 18-7-1923 en 21-8-1925:
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Duivensport. In het lokaal van mede-lid Wil. Hambückers-Leclair, Café "De Valk" in de Geleenstraat in Heerlen. Limburgsch Dagblad van 12-2-1925: resolver.kb.nl/resolve?urn=ddd:010932690:mpeg21:a0044
Afbeelding met de aaneengesloten panden van Hotel de la Poste, Geleenstraat 30/32, Pieters-Dortu, Geleenstraat 34/36, Th. Crijns-Dreessen, Geleenstraat 38, en Kantoorboekhandel Van Hooren: www.heerlenvertelt.nl/2013/05/overnachten-in-hotel-de-la-...
www.rijckheyt.nl/archief/resultaat?mivast=62&mizig=95...
De Automobiel-Maatschappij Canton Reiss CV, Official General Motors Dealer, was gevestigd in de Geleenstraat 66-68. Limburgsch Dagblad van 6-8-1952: resolver.kb.nl/resolve?urn=ddd:010417236:mpeg21:a0057
Aan de overkant, Ingang poort Geleenstraat 51a, was de Motor-Unie met brommers gevestigd.
Te Huur: De welbekende zaak in koloniale waren der fa. Ebben en Co., alsmede de rijtuigverhuurderij voorheen Lafaire, beide zaken gelegen te Heerlen, Geleenstraat, Voor verdere inlichtingen Schoolstraat 9 (Café Hub. Lafaire).
Limburger Koerier van 5-11-1921: resolver.kb.nl/resolve?urn=ddd:010346589:mpeg21:a0145
Koopman Hubert Lafarre (56) te Heerlen, en hotelhouder Jules Hanssen (40) te Heerlen, waren op 6-5-1926 in Heerlen getuigen bij het huwelijk van Bernardus Schaafsma (37), distillateur, geb. Haarlemmerliede en Spaarnwoude, woonachtig te Heerlen, ovl. Heerlen 6-9-1955, oud 66 jaar, en bij het huwelijk van Jan Pieter Lafarre, zoon van Nikolaas Lafarre, geb. Richterich 5-12-1835, kleinzoon van Joseph Lafarre:
www.wiewaswie.nl/nl/detail/30192805
www.wiewaswie.nl/nl/detail/62536730
www.wiewaswie.nl/nl/detail/62536734
Overlijdensbericht Bernardus Schaafsma. Limburgsch Dagblad van 8-9-1955: resolver.kb.nl/resolve?urn=ddd:011027610:mpeg21:a0108
Jos. Hanssen, Café Restaurant, Geleenstraat, vis-a-vis het gemeentehuis (1904).
J. Hanssen, Café, Geleenstraat. Limburgsch Dagblad van 31-12-1918: resolver.kb.nl/resolve?urn=ddd:010415130:mpeg21:a0078
Weduwnaar zoekt meisje/weduwe. J. Hanssen, Geleenstraat 50 in Heerlen. De Zuid-Willemsvaart van 25-6-1910: resolver.kb.nl/resolve?urn=MMRHCE01:000037587:mpeg21:a0054
Julius Hubert Hanssen, bankwerker, later caféhouder en hotelhouder, geb. Heerlen 15-2-1886, ovl. Heerlen 11-5-1971, zoon van Hendrik Jozef Hanssen, metselaar, geb. Schaesberg 17-9-1851, en van Johanna Meisters, geb. Hüls (Dld) 26-4-1856, ovl. Heerlen 18-12-1895, tr. Heerlen 25-7-1911 Maria Barbara Louisa Crijns, geb. Heerlen 30-11-1883, ovl. Heerlen 29-12-1955, dochter van Anton Lodewijk Crijns en Johanna Maria Gerards:
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Overlijdensbericht Maria Barbara Louisa Crijns. Rouwhuis Geleenstraat 28. Limburgsch Dagblad van 31-12-1955: resolver.kb.nl/resolve?urn=ddd:010418356:mpeg21:a0349
James Last en de deftige Ballroom in Parijs en in Café Hanssen in de Geleenstraat. Limburgsch Dagblad van 20-2-1971: resolver.kb.nl/resolve?urn=ddd:010541272:mpeg21:a0103
Hotel Restaurant J. Hanssen, Geleenstraat 28. Telefoonboek 1950: www.geneaknowhow.net/script/dewit/tel1950/
Wed. J. Hansen, Sigarenmagazijn, Geleenstraat 26.
Nieuwe Venlosche Courant van 18-5-1918: resolver.kb.nl/resolve?urn=MMGAVL01:000007539:mpeg21:a0016
Limburgsch Dagblad van 31-12-1918: resolver.kb.nl/resolve?urn=ddd:010415130:mpeg21:a0078
Limburger Koerier van 31-12-1924: resolver.kb.nl/resolve?urn=KBDDD02:000197035:mpeg21:a0069
J.H. van Es, voorheen Wed. J. Hansen, Sigarenmagazijn, Geleenstraat 26.
Limburger Koerier van 31-12-1940: resolver.kb.nl/resolve?urn=ddd:010327499:mpeg21:a0200
G. Hanssen, Slager, Geleenstraat (Kad. E 2883).
Limburgsch Dagblad van 31-12-1920 en 9-2-1924: resolver.kb.nl/resolve?urn=ddd:011027165:mpeg21:a0025
resolver.kb.nl/resolve?urn=ddd:010932940:mpeg21:a0080
Slager G. Hanssen, Geleenstraat 7. Limburgsch Dagblad van 27-5-1930: resolver.kb.nl/resolve?urn=ddd:010930396:mpeg21:a0049
G.J. Hanssen, Slagerij, Cafetaria, Willemstraat 5: Telefoonboek 1950: www.geneaknowhow.net/script/dewit/tel1950/
Overlijdensbericht Anna Maria Josefina Hochstenbach, ovl. Heerlen (Willemstraat 13) 29-12-1956, oud 77 jaar, vrouw van Gerard Jozef Hansen, zoon van Hendrik Jozef Hanssen en Johanna Meisters, broer/zwager van hotelhouder Julius Hubert Hanssen en Maria Barbara Louisa Crijns. Limburgsch Dagblad van 31-12-1956:
resolver.kb.nl/resolve?urn=ddd:010418660:mpeg21:a0165
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Antoon Jozef Lodewijk Hanssen, slager, zoon van hotelhouder Julius Hubert Hanssen en Maria Barbara Louisa Crijns, en Jan Theodoor Crijns, bakker, zijn getuigen bij het huwelijk van bloemist Wilhelmus Koster uit boskoop, en
Maria Josephina Louisa Hanssen, dochter van hotelhouder Julius Hubert Hanssen en Maria Barbara Louisa Crijns:
www.rijckheyt.nl/archief/resultaat?mivast=62&miadt=62...
Harddraven voor landbouwpaarden, H. Lafaire, Heerlen. Het nieuws van den dag van 31-7-1895: resolver.kb.nl/resolve?urn=ddd:010092160:mpeg21:a0057
Overlijdensbericht Nicolaas Lafaire (ook Lafarre), koopman, herbergier, Locht, Heerlen, 14-10-1922, oud 87 jaar, begr. Spekholzerheide, geb. Richterich (Duitsland):
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Limburger Koerier van 17-10-1922: resolver.kb.nl/resolve?urn=ddd:010975085:mpeg21:a0093
Te Huur: Winkelhuis, met Bergplaats en 2 Garages, in de Geleenstraat. Te bevr. bij Café H. Lafaire, Schoolstraat 9 in Heerlen.
Limburgsch Dagblad van 23-11-1929: resolver.kb.nl/resolve?urn=ddd:010931202:mpeg21:a0040
Opheffing: H. Lafaire, paardenkoopman, Geleenstraat. Limburgsch Dagblad van 24-10-1934: resolver.kb.nl/resolve?urn=ddd:010928639:mpeg21:a0100
Café Lafaire te Locht. Limburgsch Dagblad van 16-9-1933: resolver.kb.nl/resolve?urn=ddd:010929583:mpeg21:a0043
Café Lafarre, Locht 28, Heerlerbaan, Heerlen. Limburgsch Dagblad van 14-11-1953: resolver.kb.nl/resolve?urn=ddd:010417835:mpeg21:a0039
Café Restaurant Jos. Hanssen, Vis-à-vis het gemeentehuis in de Geleenstraat in 1904: heemkundeverenigingheerlenstad.nl/publicaties/artikelen-e...
Café Jules Hansen en Sigarenmagazijn Wed. J. Hansen in de Geleenstraat. Limburgsch Dagblad van 31-12-1921: resolver.kb.nl/resolve?urn=ddd:010934525:mpeg21:a0032
Lokaal van Jules Hanssen in de Geleenstraat tegenover het Raadhuis. Limburger Koerier van 7-9-1927: resolver.kb.nl/resolve?urn=ddd:010988730:mpeg21:a0137
Scheidsrechtersgroep "De Mijnstreek" bijeen in Hotel Hanssen in de Geleenstraat. Limburgsch Dagblad van 8-5-1948: resolver.kb.nl/resolve?urn=ddd:010416008:mpeg21:a0137
Vogelkwekers in Hotel Hanssen in de Geleenstraat 28. Limburgsch Dagblad van 15-10-1955: resolver.kb.nl/resolve?urn=ddd:011027413:mpeg21:a0077
Grote brand te Heerlen bij Lafaire, Souren en Savelberg. Het Volk: dagblad voor de Arbeiderspartij van 24-10-1921: resolver.kb.nl/resolve?urn=ddd:011082090:mpeg21:a0066
Vleeschhouwer Antonius Franciscus Maria Camps (1889-1964), Geleenstraat 49. Limburger Koerier van 22-5-1920: resolver.kb.nl/resolve?urn=ddd:010346298:mpeg21:a0205
Limburgsch Dagblad van 3-4-1928: resolver.kb.nl/resolve?urn=ddd:010931666:mpeg21:a0021
Fa. Ant. Camps, Geleenstraat 52, hoek Schinkelstraat. Limburgsch Dagblad van 1-10-1937, 22-9-1950:
resolver.kb.nl/resolve?urn=ddd:010935017:mpeg21:a0031
resolver.kb.nl/resolve?urn=ddd:010417765:mpeg21:a0034
Fa. Ant. Camps, Geleenstraat, hoek Honingmanstraat. Limburgsch Dagblad van 9-10-1953: resolver.kb.nl/resolve?urn=ddd:010417799:mpeg21:a0067
Overlijdensbericht Antonius Camps, geb. Venray
22-4-1889, ovl. Heerlen (Ds. Jongeneelstraat 24), 19-7-1964, oud 75 jaar, man van Maria Johanna Hendrika Havens, zoon van Peter Camps en Josephine Johanna Delhougne. Limburgsch Dagblad van 20-7-1964: resolver.kb.nl/resolve?urn=ddd:010525895:mpeg21:a0134
Huwelijk Antonius Camps: www.bhic.nl/memorix/genealogy/search/deeds/c3131ada-07c4-...
"Heerlens centrum 50 jaar geleden": www.landvanherle.nl/editie/1979/197901.pdf
Mr. J.M.W. Camps, Advocaat en Procureur, Geleenstraat 55, later Akerstraat 38. Hij maakte deel uit van het Rooms-Katholieke establishment. Hij was actief in de Katholieke Volkspartij (KVP). Limburgsch Dagblad van 29-9-1923: resolver.kb.nl/resolve?urn=ddd:010935170:mpeg21:a0064
Lintje voor Mr. J. Camps:
Limburgsch Dagblad van 7-9-1963: resolver.kb.nl/resolve?urn=ddd:010526057:mpeg21:a0396
www.rijckheyt.nl/sites/rijckheyt/files/pdf/persoonsdocume...
"Verdiensten in sociaal verenigingswerk. Mr. Camps Heerlen 40 Jaar advocaat". Limburgsch Dagblad van 3-9-1963: resolver.kb.nl/resolve?urn=ddd:010526053:mpeg21:a0222
Camps' tegenpool was Jonkheer mr. Marinus van der Goes van Naters van de SDAP, en later van de PvdA, geb. Nijmegen 21-12-1900, ovl. Wassenaar 12-12-2005; bijnaam de rode baron. Hij was advocaat in Nijmegen. In 1930 vestigde hij zich in Heerlen (Molenberglaan 76) als juridisch adviseur van de moderne arbeidersbeweging in Limburg. Hij kreeg de leiding over het Centraal Bureau voor Arbeidersrecht in Limburg.
"De Mijnwerkersbond congresseert. Pleidooi voor betere sociale verzekering. Krachtige actie voor pensioenregeling. Kapitalistische onmacht. De internationale positie van den mijnbouw. Een nieuwe orde van zaken noodig". Het Volk: dagblad voor de Arbeiderspartij van 17-8-1931: resolver.kb.nl/resolve?urn=ddd:011116208:mpeg21:a0039
"Socialistische propaganda in Limburg. De nieuwe stuurman op de brug. Zal de nadere Kennismaking tot wederzijdsche Waardeering leiden?". De Tijd van 1-10-1930: resolver.kb.nl/resolve?urn=ddd:010528059:mpeg21:a0001
"Moeilijkheden in de mijnindustrie. Buitengewoon congres van den modernen mijnwerkersbond". In "Ons Huis", Valkenburgerweg 10 in Heerlen. Het Volk: Dagblad voor de Arbeiderspartij van 30-8-1932: resolver.kb.nl/resolve?urn=ddd:011117027:mpeg21:a0199
"Centr. Bureau voor Arbeidsrecht in Limburg. Onder leiding van mr. Van der Goes van Naters". Het Volk: Dagblad voor de Arbeiderspartij van 30-9-1930: resolver.kb.nl/resolve?urn=ddd:011116041:mpeg21:a0094
Voorwaarts: Sociaal-Democratisch Dagblad van 1-10-1930: resolver.kb.nl/resolve?urn=ddd:010212896:mpeg21:a0008
Na zijn verkiezing tot de Tweede Kamer der Staten Generaal in 1937 verliet hij Heerlen.
Goes van Naters werd in Heerlen opgevolgd door mr. Leendert Vooys, geb. Amsterdam 25-12-1905, ovl. Heerlen (Oliemolenstraat 12) 7-3-1978, man van Petronella Maria Treffers, geb. Vreeswijk 7-8-1913, ovl. Heerlen 6-10-2000, later woonachtig in de Oliemoienstraat 12 in Heerlen. Limburgsch Dagblad van 31-8-1937: resolver.kb.nl/resolve?urn=ddd:010933918:mpeg21:a0028
Limburgsch Dagblad van 29-6-1937: resolver.kb.nl/resolve?urn=ddd:010933864:mpeg21:a0036
www.biografischwoordenboekgelderland.nl/bio/6_Marinus_van...
De SDAP en de rode Mijnwerkersbond "Ons Thuis" aan de Valkenburgerweg 10 in Heerlen (later 18). Limburgsch Dagblad van 30-11-1938: resolver.kb.nl/resolve?urn=ddd:010933412:mpeg21:a0089
"Mijnwerkers congresseerden in Heerlen. „Aan de geestelijke vrijheid ontbreekt in Limburg veel!” Tegenwerking van een karakter, dat wij in de rest van het land niet kennen. Protest tegen Duitse nazi-actie". Utrechts Volksblad: Sociaal-Democratisch Dagblad van 15-5-1939: resolver.kb.nl/resolve?urn=ddd:010941392:mpeg21:a0070
Mr. Vooys neemt afscheid in het bondskantoor van de Algemene Bond van Werknemers (ABW) in de Ververstraat 2 in Heerlen, en wordt opgevolgd door mr. H.M.A. Dumont, die kantoor houdt in de Caumerdalsestraat.
Limburgsch Dagblad van 30-12-1976: resolver.kb.nl/resolve?urn=ddd:010563605:mpeg21:a0263
Overlijdensbericht m. Leendert Vooys. NRC Handelsblad van
10-3-1978: resolver.kb.nl/resolve?urn=KBNRC01:000026211:mpeg21:a0126
"Met open vizier. De Algemeene Bond van Werkers in het Mijnbedrijf is met geheimzinnig waas omgeven. Gezonde eenheid". De nieuwe Mijnstreek van 24-11-1944: resolver.kb.nl/resolve?urn=MMNIOD05:000119433:mpeg21:p001
De Rooie advocaat uit Eindhoven was mr. George Joseph Paul Cammelbeeck (1919-1997): www.parlement.com/id/vg09lkz3c9yu/g_j_p_george_cammelbeeck
Het Bureau van Arbeidsrecht hervatte in 1944 zijn zittingen aan de Valkenburgerweg 18. Het kantoor van de Bestuurdersbond zat ook op nr. 18 (ten hoogte van het kruispunt Geleenstraat-Geerstraat-Kruisstraat. Limburgsch Dagblad van 5-10-1944: resolver.kb.nl/resolve?urn=ddd:010419211:mpeg21:a0009
In 1962 werd Johan van der Woude (1919-1997) de eerste PvdA wethouder van Heerlen (in 1955 raadslid). Hij gaf eerder al leiding aan het Bureau voor Arbeidsrecht:
www.flickr.com/photos/hans_r_van_der_woude/33565068916/
"De carrière van Joh. v.d. Woude. Heerlens nieuwe wethouder werd raadslid tegen wil en dank!"
Limburgsch Dagblad van 5-9-1962 en 7-9-1962:
resolver.kb.nl/resolve?urn=ddd:011027838:mpeg21:a0238
resolver.kb.nl/resolve?urn=ddd:011027840:mpeg21:a0148
Gebr. J. en G. Gerards, Brood- en Banketbakkerij, Geleenstraat 48. De oudste bakkerij van Heerlen. Opgericht 1875. Limburgsch Dagblad van 12-11-1937: resolver.kb.nl/resolve?urn=ddd:010934971:mpeg21:a0033
Bakker Jan Hubert Gerards, geb. Heerlen 18-8-1864, ovl. Heerlen 15-3-1937, oud 72 jaar, man van Maria Jozefina Arnoldina Korbach, zoon van Jan Pieter Gerard, ovl. Heerlen 31-7-1899, oud 67 jaar, en van Maria Katharina Keulertz, ovl. Heerlen 24-3-1897, oud 68 jaar: www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Overlijdensbericht van Maria Jozefina Arnoldina Hubertina Horbach, weduwe van bakker Jan Hubert Gerards, Geleenstraat 3=48. Limburgsch Dagblad van 29-8-1950: resolver.kb.nl/resolve?urn=ddd:010417670:mpeg21:a0132
Josephus Gerardus Maria Hubertus Gerards, banketbakker, zoon van bruidegomJan Hubert Gerards en Maria Jozefina Arnoldina Horbach: www.rijckheyt.nl/archief/resultaat?mivast=62&miadt=62...
Gerard Jozef Gerards, bakker, geb. Heerlen 11-2-1867, zoon van Jan Pieter Gerards en Maria Katharina Keulertz: www.wiewaswie.nl/nl/detail/62537810
Huis "de Tesch" van de familie Ross-Starmans, in de Geleenstraat, recht tegenover het Gemeentehuis, nabij de huizen Hennen en Canter:
www.rijckheyt.nl/cultureel-erfgoed/canter-camil-gentleman
www.rijckheyt.nl/sites/rijckheyt/files/pdf/persoonsdocume...
Schilderij van de huizen ca. 1890, door Mathias Ross: heemkundeverenigingheerlenstad.nl/wp-content/uploads/2012/02/Hart-van-Heerlen-nr-8-maart-2011.pdf
www.archieven.nl/nl/zoeken?mivast=0&mizig=95&miad...
Ross in de 18e en 19e eeuw in de Geleenstraat in Heerlen. "Drie tegen één, dat is geen partij! Nachtelijke vechtpartij in oud Heerlen na stevige dronk". Simon, Nicolaas en Alexander Ross, zonen van Cornelis Ross en Cathrijn Schils, maken in 1722 in de Gasthuisstraat ruzie met Peter Keularts, bekend van het "Keulartsputje" (waterput Kolisfontaine) bij de ingang van het Aambos nabij de Groene Boord; het pand op de hoek Emmastraat-Gasthuisstraat heette "De Helm".
Waterpompen in Heerlen:
www.schumulder.nl/theo/waterpompen Heerlen.htm
Limburgsch Dagblad van 24-8-1950: resolver.kb.nl/resolve?urn=ddd:010417666:mpeg21:a0077
Johan Frederik Ross, ovl. Heerlen 6-7-1822, oud 58 jaar, zoon van Herman Joseph Ross, man geweest van Maria Sibilla Heesen en van Maria Geertruida Starmans, ovl. Heerlen 29-12-1836, oud 61 jaar, dochter van Theodoor Starmans en Johanna Margaritha Schils: www.archieven.nl/mi/1540/?mivast=1540&mizig=236&m...
Maria Gertrude Starmans, weduwe Frederic Ross, bierbrouwster. Journal de la province de Limbourg van 3-12-1824: resolver.kb.nl/resolve?urn=ddd:010045241:mpeg21:a0011
Frederik Ross, geb. Heerlen 28-2-1790, ovl. Voerendaal 7-9-1821, zoon van Nicolas Willem Ross en Maria Josepha Aloijsia Pijpers, tr. Heerlen Maria Catharina Josepha Geijlekerken, geb. Voerendaal 1-10-1792, dochter van Johan Geijlekerken en Maria Sijbilla Hennen: www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Sieur Ross, koopman in paarden te Heerlen, verkoopt paarden in Hoesselt. Journal de la province de Limbourg van 17-12-1824: resolver.kb.nl/resolve?urn=ddd:010045253:mpeg21:a0009
Herman Joseph Ross, Griffier, geb. Heerlen 21-5-1798, zoon van Jean Fredric Ross en Marie Gerrud Starmans, tr. Heerlen 12-7-1837 Maria Theresia Hennen, geb. Heerlen 18-5-1813, dochter van Hendrik Joseph Hennen en Maria Geertruida Eijmael:
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
H.J. Ross benoemd tot kantonrechter te Sittard. De Noord-Brabanter: staat- en letterkundig dagblad van 11-11-1856: resolver.kb.nl/resolve?urn=ddd:010078588:mpeg21:a0008
Herman Hubert Jozef Ross, ovl. Heerlen (Valkenburgerweg 26) 2-3-1926, oud 81 jaar, zoon van Herman Joseph Ross en Maria Theresia Hennen. De familie Ross: Heerlen, Brussel, Saltillo-Mexico, Den Haag, Amsterdam, Antwerpen en Wiesbaden.
Limburgsch Dagblad van 4-3-1926: resolver.kb.nl/resolve?urn=ddd:010932403:mpeg21:a0085
M. Ross ontvangt van het Conservatorium in Luik de eerste prijs voor zijn pianospel. Venloosch Weekblad van 20-8-1870: resolver.kb.nl/resolve?urn=MMGAVL01:000005034:mpeg21:a0002
Geruchten rond de familie Ross. Limburgsch Dagblad van
11-7-1952: resolver.kb.nl/resolve?urn=ddd:010417214:mpeg21:a0022
"Geen mysteries op de President Robert. Familie Ross na het Robert-avontuur in Duinkerken aangekomen". Limburgsch Dagblad van 15-7-1952: resolver.kb.nl/resolve?urn=ddd:010417217:mpeg21:a0007
"Leraar Ross weer in functie". A. L.H. Ross (64) was leraar Engels aan het Bernardinus College in Heerlen, en is nu verbonden aan het St. Franciscus College in Rotterdam. Limburgsch Dagblad van 6-9-1952: resolver.kb.nl/resolve?urn=ddd:010417275:mpeg21:a0080
"Aanklacht tegen president Robert. Leraar Ross voor f 58.000 opgelicht? Limburgsch Dagblad van 3-9-1953: resolver.kb.nl/resolve?urn=ddd:010417804:mpeg21:a0064
"President Robert Lombert psychiatrisch onderzocht. Oplichting niet bewijsbaar? Limburgsch Dagblad van 16-2-1954: resolver.kb.nl/resolve?urn=ddd:010418014:mpeg21:a0007
Antonius Ludovicus Henri Ross, leraar Engels aan het St. Bernardinus College in Heerlen, geb. Kampen 25-1-1889, zoon van Jurriaan Ross, sigarenmaker, ziekenoppasser in het militair hospitaal, geb. Kampen 12-1-1858, en van Theodora Rousse, kleinzoon van Franciscus Ross, wijnkopersknecht, hospitaalbediende, geb. Breda, en Geesje Kogelman, achterkleinzoon van Bernardus Ross en Adriana Ammerant, achterachterkleinzoon van Antonie Ros (ook Ross), geb. Maastricht, ovl. Breda 10-9-1811, en van Adriana Koenen, achterachterachterkleinzoon van Antonius Ros(s) en Maria Anna Caberg:
www.historischcentrumoverijssel.nl/doorzoek-de-collecties...
www.historischcentrumoverijssel.nl/doorzoek-de-collecties...
stadsarchief.breda.nl/collectie/archief/genealogische-bro...
www.wiewaswie.nl/nl/detail/31786394
Theodoor Crijns-Dreesen, Brood Beschuit Koek en Gebak bakkerij, Koloniale waren, Geleenstraat 38, vis-a-vis ‘t Raadhuis (1904). Vermoedelijk is hij Jan Theodoor Crijns, geb. Heerlen 15-2-1874, ovl. Heerlen 26-4-1942, zoon van Antoon Lodewijk Crijns en Johanna Maria Gerats, tr. Hulsberg 10-2-1898 Maria Dresen, geb. Hulsberg 8-11-1867, ovl. Heerlen 16-5-1953:
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Banketbakker Crijns-Dreessen, Geleenstraat 38. Limburgsch Dagblad van 5-10-1931, 5-4-1949: resolver.kb.nl/resolve?urn=ddd:010929995:mpeg21:a0035
resolver.kb.nl/resolve?urn=ddd:010416892:mpeg21:a0028
Afbeelding: fotos.serc.nl/limburg/heerlen/heerlen-42852/
Heeren- en Kinderkleeding-Magazijnen P. Pieters-Dortu, Geleenstraat 36 (1926), tegenover het Raadhuis. Limburger Koerier van 2-4-1927: resolver.kb.nl/resolve?urn=KBDDD02:000197265:mpeg21:a0118
Pieters Dortu's nieuwe zaak in de Geleenstraat 34-36, naast Hotel de la Poste, tegenover het Raadhuis, ontworpen door architect Petrus Johannes Martinus Zeegers (1902-1966) uit Amsterdam:
zoeken.hetnieuweinstituut.nl/nl/personen/detail/530238b3-...
De aannemer was Reubsaet te Heerlen, de betimmering van de fabriek v.h. de Wed. Gerards, en het schilderwerk was van Edm. van Wersch. Limburgsch Dagblad van 8-10-1932: resolver.kb.nl/resolve?urn=ddd:010930101:mpeg21:a0139
Pierre Pieters en Bertha Dortu. Limburgsch Dagblad van 22-12-1921: resolver.kb.nl/resolve?urn=ddd:010934518:mpeg21:a0014
Overlijdensbericht Maria Hubertina Wilhelmina Dortu, geb. Heerlen, ovl. Heerlen (Vlotstraat 7), 1-6-1967, oud 85 jaar, vrouw van Peter Marie Hubertus Pieters, geb. Schaesberg. De Tijd van 2-6-1967: resolver.kb.nl/resolve?urn=ddd:011238534:mpeg21:a0172
Tegenover het oude Raadhuis, in de Geleenstraat 30, stond het vanouds bekende "Hotel de la Poste", van 1930 tot 1953 van Albert Peters.
Michel Frings, Hotel de la Poste, Geleenstraat, tegenover ’t Raadhuis (1904).
Dikke boon te bezichtigen bij Michel Frings van "Hotel de la Poste" in 1903. Limburgsch Dagblad van 8-9-1953: resolver.kb.nl/resolve?urn=ddd:010417772:mpeg21:a0071
Arnhemsche Courant van 29-11-1919: resolver.kb.nl/resolve?urn=MMKB08:000104702:mpeg21:a0075
Limburger Koerier van 24-10-1922: resolver.kb.nl/resolve?urn=ddd:010975091:mpeg21:a0063
Limburger Koerier van 9-5-1923: resolver.kb.nl/resolve?urn=ddd:010347046:mpeg21:a0081
www.heerlenvertelt.nl/2013/05/overnachten-in-hotel-de-la-...
Aanbesteding in "Hotel de la Poste" door architect H.F.J. Stoks, Weltertuinstraat 64 in Welten. Limburgsch Dagblad van 8-3-1930 (met schetsen): resolver.kb.nl/resolve?urn=ddd:010931088:mpeg21:a0025
Heropening van gemoderniseerd "Hotel de la Poste" van A.J. Peters. Limburgsch dagblad van 30-1-1951: resolver.kb.nl/resolve?urn=ddd:011026734:mpeg21:a0043
Limburgsch Dagblad van 16-6-1956: resolver.kb.nl/resolve?urn=ddd:011027998:mpeg21:a0108
P.J. Kers jr sluit Hotel de la Poste in 1959. De Volkskrant van 15-7-1960 (met foto van Kers): resolver.kb.nl/resolve?urn=ABCDDD:010875484:mpeg21:a0144
L. Schaeps-Funcken, Brood Koek en Banketbakkerij, Geleenstraat (1904).
Mathieu Jozef Schaeps, geb. Heerlen 15-7-1898, ovl. Terwinselen 3-5-1968, en Hubert Christiaan Jozef Schaeps, geb. Heerlen 22-8-1899, zonen van Leonard Schaeps en Maria Gertrud Funken.
Leonard (genoemd Laurenz) Schaeps, geb. Heerlen, ovl. Kerkrade 21-11-1924, oud 50 jaar, vrouw van Maria Gertrud Funken, zoon van Franz Josef Schaeps en Albertine Gubbels, gemeentepoetsvrouw.
Arbeider L. Schaeps. Venloosch Weekblad van 16-3-1889: resolver.kb.nl/resolve?urn=MMGAVL01:000000489:mpeg21:a0004
A. Schaeps-Gubbels, gemeentepoetsvrouw, f. 320. De Telegraaf van 26-11-1915: resolver.kb.nl/resolve?urn=ddd:110548490:mpeg21:a0113
Maria Gertrud Funken, geb. Kerkrade, ovl. Kerkrade 2-12-1950, oud 75 jaar, dochter van Philipp Josef Funken, landbouwer, geb. Kerkrade (Pannesheide), en Maria Sophia Deong, landbouwster, geb. Aken, kleindochter van Hendrik Joseph Funken en Clara Crombach:
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Franz Funken, Parfumerie in Heerlen. Het Nieuws van den Dag van 11-4-1901: resolver.kb.nl/resolve?urn=ddd:010128164:mpeg21:a0078
Franz Joseph Funken, geb. Alsdorf (Duitsland), ovl. Heerlen 22-12-1919, oud 52 jaar, man van Anna Barbara Gille, ouders/schoonouders van Wilhelmus Hubertus Josephus en
Anna Barbara Barros-Funken:
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Frans Funken, Coiffeur in Heerlen. Tilburgsche Courant van 16-6-1904: resolver.kb.nl/resolve?urn=ddd:010189181:mpeg21:a0007
Jos. Barrois-Funken, Dameskapsalon, Massage, Parfumerie, Pedicure. Oranje Nassaustraat 43:
www.archieven.nl/mi/1540/?mivast=1540&miadt=38&mi...
Limburger Koerier van 10-4-1925: resolver.kb.nl/resolve?urn=ddd:010347476:mpeg21:a0041
Frans Funken, Coiffeur in Kerkrade, Hoofdstraat 11. Limburger Koerier van 30-11-1926: resolver.kb.nl/resolve?urn=ddd:010348792:mpeg21:a0004
Pand hoek Markt-Saroleastraat (huis Funken) verbouwd. Limburger Koerier van 29-10-1924: resolver.kb.nl/resolve?urn=KBDDD02:000196944:mpeg21:a0033
M. Lindelauf, Hotel Restaurant, Geleenstraat t.o. Gemeentehuis (1915).
M. Lindelauf, hotelhouder te Heerlen, failliet. Nederlandsche Staatscourant van 20-1-1920: resolver.kb.nl/resolve?urn=MMKB08:000178855:mpeg21:p009
Postduiven Vereniging "De Duif", Clublokaal Hub. Souren, Geleenstraat 84. Limburger Koerier van 12-1-1939: resolver.kb.nl/resolve?urn=ddd:010985734:mpeg21:a0230
Kunsthandel Gust. Alberts, Geleenstraat 13, Limburgsch Dagblad van 1-2-1936: resolver.kb.nl/resolve?urn=ddd:010931917:mpeg21:a0047
Zeer artistiek werk van Hub. Leufkens. Limburger Koerier van 25-1-1936: resolver.kb.nl/resolve?urn=ddd:010362176:mpeg21:a0188
www.heemkundeverenigingheerlenstad.nl/Firmalijst.htm
Foto's Geleenstraat:
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fotos.serc.nl/limburg/heerlen/heerlen-50506/
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fotos.serc.nl/limburg/heerlen/heerlen-42811/
Kozmetica is new original elegance from the dynamic team of Koziupa and Paul. Soft, warm forms made of pensively fluid strokes make for comfortable and classy delivery with just enough ornamentation to evoke the rich days of art deco.
Kozmetica comes with plenty of alternates, focusing in particular on the degree of lowercase ornamentation. The setting can be simple and straightforward, or swashed with hairlines seamlessly emanating and swirling from beginning or ending forms.
As usual with Koziupa/Paul fonts, Kozmetica's ideal use is in packaging design.
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Post Script: I took the two jigsaws of this series to the June 2022 meeting. 'Pea-Green Boat' was made up at the meeting (for the third time) and Wedding was the jewel in my show & tell.
Sept 2020 2nd Virtual BCD Meeting Show & Tell
Beautifully crafted shaped & 3D-enhanced hand cut jigsaw by Heather Prydderch of Puzzlewood - 'Beautiful Pea-Green Boat' an illustration to Edward Lear's The Owl & The Pussycat by Owen Wood. The commission was the result of seeing a British Jigsaw Library jigsaw from the same book cut by Dick Sawbridge at a BCD meeting.
May 2020:
16.23, first completed photo taken. I did this over two sessions, and although I wasn't timing myself times of my photos show it took between 6 and 6.5hrs. You can follow my progress in the photos in 3 places:
- my photostream
- my two jigsaw albums - 3D-enhanced jigsaws and New Hand-Cuts
Heather Prydderch of Puzzlewood has done me proud with this beautifully crafted, shaped and 3D-enhanced wooden jigsaw. I was expecting a shaped outline, but not the different levels. The most amazing bits are the fine cutting around the whiskers of the cat, the mouse eyebrows of the ship's figurehead and the various ropes. Heather wisely sought to protect the cat's whiskers by setting them within a composite piece. It must have been incredibly fiddly and nerve-wracking work.
Owen Wood's illustrations are so beautiful, colourful, witty and charming. I was delighted with the book, which I ordered after seeing a British Jigsaw Library puzzle by him (The Wedding) brought to a BCD meeting. The book contains the illustrated story of the Owl and the Pussycat plus a series of Lear Limericks. Heather has commissions for more of the images (if she will give me her time and incredible talents - for she must have scores of other customers beating a virtual path to her door).
I've been writing an article for the BCD magazine about picking images that make the most of different cutting styles. This image has all the features that make the best Par jigsaws memorable. Bold lines, a witty subject, a natural outline with both unpredictable shaped and predictable straight outlines, opportunity for outserts (protrusions beyond an edge) and dropouts and a blank area where the cutter can exercise their imagination with shapes or slither-dropouts. This image has it all, and Heather has hit every one of them and pulled off some amazing 3D-enhanced work on top!
Genest Le Colimacon has cut me three limerick illustrations as Figure-It-Out style, push-fit flat jigsaws. The frame and background within which each one can sit is packaged separately. I'm looking for something for Terry and Howard.
I am so very lucky to have such talented cutters as friends!
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Gautama Buddha, also known as Siddhārtha Gautama, Shakyamuni, or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in northeastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in a Yuga era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (Pali sammāsambuddha, Sanskrit samyaksaṃbuddha) of the present age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the śramaṇa movement common in his region. He later taught throughout regions of eastern India such as Magadha and Kosala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
CONTENTS
HISTORICAL SIDDHARTA GAUTAMA
Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order during the Mahajanapada era during the reign of Bimbisara, the ruler of the Magadha empire, and died during the early years of the reign of Ajasattu, who was the successor of Bimbisara, thus making him a younger contemporary of Mahavira, the Jain tirthankara. Apart from the Vedic Brahmins, the Buddha's lifetime coincided with the flourishing of other influential śramaṇa schools of thoughts like Ājīvika, Cārvāka, Jainism, and Ajñana. It was also the age of influential thinkers like Mahavira, Pūraṇa Kassapa , Makkhali Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, and Sañjaya Belaṭṭhaputta, whose viewpoints the Buddha most certainly must have been acquainted with and influenced by. Indeed, Sariputta and Moggallāna, two of the foremost disciples of the Buddha, were formerly the foremost disciples of Sañjaya Belaṭṭhaputta, the skeptic. There is also evidence to suggest that the two masters, Alara Kalama and Uddaka Ramaputta, were indeed historical figures and they most probably taught Buddha two different forms of meditative techniques. While the general sequence of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" is widely accepted, there is less consensus on the veracity of many details contained in traditional biographies.
The times of Gautama's birth and death are uncertain. Most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE. More recently his death is dated later, between 411 and 400 BCE, while at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death. These alternative chronologies, however, have not yet been accepted by all historians.
The evidence of the early texts suggests that Siddhārtha Gautama was born into the Shakya clan, a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch. According to the Buddhist tradition, Gautama was born in Lumbini, nowadays in modern-day Nepal, and raised in the Shakya capital of Kapilavastu, which may have been in either present day Tilaurakot, Nepal or Piprahwa, India. He obtained his enlightenment in Bodh Gaya, gave his first sermon in Sarnath, and died in Kushinagar.
No written records about Gautama have been found from his lifetime or some centuries thereafter. One Edict of Asoka, who reigned from circa 269 BCE to 232 BCE, commemorates the Emperor's pilgrimage to the Buddha's birthplace in Lumbini. Another one of his edicts mentions several Dhamma texts, establishing the existence of a written Buddhist tradition at least by the time of the Maurya era and which may be the precursors of the Pāli Canon. The oldest surviving Buddhist manuscripts are the Gandhāran Buddhist texts, reported to have been found in or around Haḍḍa near Jalalabad in eastern Afghanistan and now preserved in the British Library. They are written in the Gāndhārī language using the Kharosthi script on twenty-seven birch bark manuscripts and date from the first century BCE to the third century CE.
TRADITIONAL BIOGRAPHIES
BIOGRAPHICAL SOURCES
The sources for the life of Siddhārtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara Sūtra, Mahāvastu, and the Nidānakathā. Of these, the Buddhacarita is the earliest full biography, an epic poem written by the poet Aśvaghoṣa, and dating around the beginning of the 2nd century CE. The Lalitavistara Sūtra is the next oldest biography, a Mahāyāna/Sarvāstivāda biography dating to the 3rd century CE. The Mahāvastu from the Mahāsāṃghika Lokottaravāda tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniṣkramaṇa Sūtra, and various Chinese translations of this date between the 3rd and 6th century CE. The Nidānakathā is from the Theravada tradition in Sri Lanka and was composed in the 5th century by Buddhaghoṣa.
From canonical sources, the Jataka tales, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) which include selective accounts that may be older, but are not full biographies. The Jātakas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The Mahāpadāna Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautama's birth, such as the bodhisattva's descent from the Tuṣita Heaven into his mother's womb.
NATURE OF TRADITIONAL DEPICTIONS
In the earliest Buddhists texts, the nikāyas and āgamas, the Buddha is not depicted as possessing omniscience (sabbaññu) nor is he depicted as being an eternal transcendent (lokottara) being. According to Bhikkhu Analayo, ideas of the Buddha's omniscience (along with an increasing tendency to deify him and his biography) are found only later, in the Mahayana sutras and later Pali commentaries or texts such as the Mahāvastu. In the Sandaka Sutta, the Buddha's disciple Ananda outlines an argument against the claims of teachers who say they are all knowing while in the Tevijjavacchagotta Sutta the Buddha himself states that he has never made a claim to being omniscient, instead he claimed to have the "higher knowledges" (abhijñā). The earliest biographical material from the Pali Nikayas focuses on the Buddha's life as a śramaṇa, his search for enlightenment under various teachers such as Alara Kalama and his forty five year career as a teacher.
Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the Mahāvastu, over the course of many lives, Gautama is said to have developed supra-mundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such "in conformity with the world"; omniscience, and the ability to "suppress karma". Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of Siddhārtha Gautama's life by omitting the traditional supernatural elements of his early biographies.
Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human:
It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahāpuruṣa, "superman"; the Buddha himself denied that he was either a man or a god; and in the Mahāparinibbāna Sutta he states that he could live for an aeon were he asked to do so.The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddha's time the earliest period in Indian history for which significant accounts exist. British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that Siddhārtha Gautama did exist as a historical figure. Michael Carrithers goes a bit further by stating that the most general outline of "birth, maturity, renunciation, search, awakening and liberation, teaching, death" must be true.
BIOGRAPHY
CONCEPTION AND BIRTH
The Buddhist tradition regards Lumbini, in present-day Nepal to be the birthplace of the Buddha. He grew up in Kapilavastu. The exact site of ancient Kapilavastu is unknown. It may have been either Piprahwa, Uttar Pradesh, present-day India, or Tilaurakot, present-day Nepal. Both places belonged to the Sakya territory, and are located only 15 miles apart from each other.
Gautama was born as a Kshatriya, the son of Śuddhodana, "an elected chief of the Shakya clan", whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddha's lifetime. Gautama was the family name. His mother, Maya (Māyādevī), Suddhodana's wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her father's kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree.
The day of the Buddha's birth is widely celebrated in Theravada countries as Vesak. Buddha's Birthday is called Buddha Purnima in Nepal and India as he is believed to have been born on a full moon day. Various sources hold that the Buddha's mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (Pāli: Siddhattha), meaning "he who achieves his aim". During the birth celebrations, the hermit seer Asita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great sadhu. By traditional account, this occurred after Siddhartha placed his feet in Asita's hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight Brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man. Kondañña, the youngest, and later to be the first arhat other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha.
While later tradition and legend characterized Śuddhodana as a hereditary monarch, the descendant of the Suryavansha (Solar dynasty) of Ikṣvāku (Pāli: Okkāka), many scholars think that Śuddhodana was the elected chief of a tribal confederacy.
Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition. The state of the Shakya clan was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the śramanic Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism.
EARLY LIFE AND MARRIAGE
Siddhartha was brought up by his mother's younger sister, Maha Pajapati. By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Śuddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering.
When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named Yaśodharā (Pāli: Yasodharā). According to the traditional account, she gave birth to a son, named Rāhula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not life's ultimate goal.
RENUNCIATION AND ASCETIC LIFE
At the age of 29, the popular biography continues, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra). With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha was rescued by a village girl named Sujata and she gave him some payasam (a pudding made from milk and jaggery) after which Siddhartha got back some energy. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
AWAKENING
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way - a path of moderation away from the extremes of self-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree - now known as the Bodhi tree - in Bodh Gaya, India, when he vowed never to arise until he had found the truth. Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) - a scripture found in the Pāli and other canons - immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.
FORMATION OF THE SANGHA
After his awakening, the Buddha met Taphussa and Bhallika — two merchant brothers from the city of Balkh in what is currently Afghanistan - who became his first lay disciples. It is said that each was given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died.
He then travelled to the Deer Park near Varanasi (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saṅgha: the company of Buddhist monks.
All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000.
TRAVELS AND TEACHING
For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to servants, murderers such as Angulimala, and cannibals such as Alavaka. Although the Buddha's language remains unknown, it's likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization.
The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the Vāsanā rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them.
The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddha's two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha.
Upon hearing of his son's awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautama's (who also became an arahant), however, delivered the message.
Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying:
"Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms."
The Buddha is said to have replied:
"That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms."
Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddha's cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant.
Of the Buddha's disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna.
In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant.The king's death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow.
MAHAPARINIRVANA
According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ānanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha. Mettanando and Von Hinüber argue that the Buddha died of mesenteric infarction, a symptom of old age, rather than food poisoning. The precise contents of the Buddha's final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns.
Waley suggests that Theravadin's would take suukaramaddava (the contents of the Buddha's last meal), which can translate as pig-soft, to mean soft flesh of a pig. However, he also states that pig-soft could mean "pig's soft-food", that is, after Neumann, a soft food favoured by pigs, assumed to be a truffle. He argues (also after Neumann) that as Pali Buddhism was developed in an area remote to the Buddha's death, the existence of other plants with suukara- (pig) as part of their names and that "(p)lant names tend to be local and dialectical" could easily indicate that suukaramaddava was a type of plant whose local name was unknown to those in the Pali regions. Specifically, local writers knew more about their flora than Theravadin commentator Buddhaghosa who lived hundreds of years and kilometres remote in time and space from the events described. Unaware of an alternate meaning and with no Theravadin prohibition against eating animal flesh, Theravadins would not have questioned the Buddha eating meat and interpreted the term accordingly.
Ananda protested the Buddha's decision to enter Parinirvana in the abandoned jungles of Kuśināra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy:
44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds - the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of "Eat, drink, and be merry!"
The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddha's final words are reported to have been: "All composite things (Saṅkhāra) are perishable. Strive for your own liberation with diligence" (Pali: 'vayadhammā saṅkhārā appamādena sampādethā'). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or "Dalada Maligawa" in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present.
According to the Pāli historical chronicles of Sri Lanka, the Dīpavaṃsa and Mahāvaṃsa, the coronation of Emperor Aśoka (Pāli: Asoka) is 218 years after the death of the Buddha. According to two textual records in Chinese (十八部論 and 部執異論), the coronation of Emperor Aśoka is 116 years after the death of the Buddha. Therefore, the time of Buddha's passing is either 486 BCE according to Theravāda record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddha's death in Theravāda countries is 544 or 545 BCE, because the reign of Emperor Aśoka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddha's death is 13 May 544 BCE. whereas in Thai tradition it is 11 March 545 BCE.
At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha.
While in the Buddha's days he was addressed by the very respected titles Buddha, Shākyamuni, Shākyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, Bhagavā/Bhagavat/Bhagwān, Mahāvira, Jina/Jinendra, Sāstr, Sugata, and most popularly in scriptures as Tathāgata.
BUDDHA AND VEDAS
Buddha's teachings deny the authority of the Vedas and consequently [at least atheistic] Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so") from the perspective of orthodox Hinduism.
RELICS
After his death, Buddha's cremation relics were divided amongst 8 royal families and his disciples; centuries later they would be enshrined by King Ashoka into 84,000 stupas. Many supernatural legends surround the history of alleged relics as they accompanied the spread of Buddhism and gave legitimacy to rulers.
PHYSICAL CHARACTERISTICS
An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have "the 32 Signs of the Great Man".
The Brahmin Sonadanda described him as "handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive." (D, I:115)
"It is wonderful, truly marvellous, how serene is the good Gotama's appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotama's senses are calmed, his complexion is clear and radiant." (A, I:181)
A disciple named Vakkali, who later became an arahant, was so obsessed by the Buddha's physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances.
Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikaya's Lakkhaṇa Sutta (D, I:142). In addition, the Buddha's physical appearance is described by Yasodhara to their son Rahula upon the Buddha's first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, Narasīha Gāthā ("The Lion of Men").
Among the 32 main characteristics it is mentioned that Buddha has blue eyes.
NINE VIRTUES
Recollection of nine virtues attributed to the Buddha is a common Buddhist meditation and devotional practice called Buddhānusmṛti. The nine virtues are also among the 40 Buddhist meditation subjects. The nine virtues of the Buddha appear throughout the Tipitaka, and include:
- Buddho – Awakened
- Sammasambuddho – Perfectly self-awakened
- Vijja-carana-sampano – Endowed with higher knowledge and ideal conduct.
- Sugato – Well-gone or Well-spoken.
- Lokavidu – Wise in the knowledge of the many worlds.
- Anuttaro Purisa-damma-sarathi – Unexcelled trainer of untrained people.
- Satthadeva-Manussanam – Teacher of gods and humans.
- Bhagavathi – The Blessed one
- Araham – Worthy of homage. An Arahant is "one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge."
TEACHINGS
TRACING THE OLDEST TEACHINGS
Information of the oldest teachings may be obtained by analysis of the oldest texts. One method to obtain information on the oldest core of Buddhism is to compare the oldest extant versions of the Theravadin Pali Canon and other texts. The reliability of these sources, and the possibility to draw out a core of oldest teachings, is a matter of dispute. According to Vetter, inconsistencies remain, and other methods must be applied to resolve those inconsistencies.
According to Schmithausen, three positions held by scholars of Buddhism can be distinguished:
"Stress on the fundamental homogeneity and substantial authenticity of at least a considerable part of the Nikayic materials;"
"Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;"
"Cautious optimism in this respect."
DHYANA AND INSIGHT
A core problem in the study of early Buddhism is the relation between dhyana and insight. Schmithausen, in his often-cited article On some Aspects of Descriptions or Theories of 'Liberating Insight' and 'Enlightenment' in Early Buddhism notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36
CORE TEACHINGS
According to Tilmann Vetter, the core of earliest Buddhism is the practice of dhyāna. Bronkhorst agrees that dhyana was a Buddhist invention, whereas Norman notes that "the Buddha's way to release [...] was by means of meditative practices." Discriminating insight into transiency as a separate path to liberation was a later development.
According to the Mahāsaccakasutta, from the fourth jhana the Buddha gained bodhi. Yet, it is not clear what he was awakened to. "Liberating insight" is a later addition to this text, and reflects a later development and understanding in early Buddhism. The mentioning of the four truths as constituting "liberating insight" introduces a logical problem, since the four truths depict a linear path of practice, the knowledge of which is in itself not depicted as being liberating:
[T]hey do not teach that one is released by knowing the four noble truths, but by practicing the fourth noble truth, the eightfold path, which culminates in right samadhi.
Although "Nibbāna" (Sanskrit: Nirvāna) is the common term for the desired goal of this practice, many other terms can be found throughout the Nikayas, which are not specified.
According to Vetter, the description of the Buddhist path may initially have been as simple as the term "the middle way". In time, this short description was elaborated, resulting in the description of the eightfold path.
According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."
The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that these terms were already in use at the Buddha's time, and were familiar to his listeners.
The Brahma-vihara was in origin probably a brahmanic term; but its usage may have been common to the Sramana traditions.
LATER DEVELOPMENTS
In time, "liberating insight" became an essential feature of the Buddhist tradition. The following teachings, which are commonly seen as essential to Buddhism, are later formulations which form part of the explanatory framework of this "liberating insight":
- The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and fear of annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this;
- The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration;
- Dependent origination: the mind creates suffering as a natural product of a complex process.
OTHER RELIGIONS
Some Hindus regard Gautama as the 9th avatar of Vishnu. The Buddha is also regarded as a prophet by the Ahmadiyya Muslims and a Manifestation of God in the Bahá'í Faith. Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.
The Christian Saint Josaphat is based on the Buddha. The name comes from the Sanskrit Bodhisattva via Arabic Būdhasaf and Georgian Iodasaph. The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha. Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August).
Disciples of the Cao Đài religion worship the Buddha as a major religious teacher. His image can be found in both their Holy See and on the home altar. He is revealed during communication with Divine Beings as son of their Supreme Being (God the Father) together with other major religious teachers and founders like Jesus, Laozi, and Confucius.
In the ancient Gnostic sect of Manichaeism the Buddha is listed among the prophets who preached the word of God before Mani.
WIKIPEDIA
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