View allAll Photos Tagged self-reflection
He leaned against his bookshelf pondering possible outcomes for his maniacal urges. Will logic conquer or will chaotic emotions run it's course?...
Kerala, India. Evening #1. I went to Mullakkal Hindu Temple in the late afternoon. Temples grounds are shoes-off zones in India, so of course, my shoes were left at the gate. As evening fell, the candles along the walls of the temples were lighten and the prayers were going on inside. As I did the rounds, the candle oils, dirt and dust created artistic black footprints on the bottom of my white socks. I didn’t mind, as the mood and atmosphere in the temple was amazing, the people, the colours, the incenses, the music…
The thing is, I didn’t want to put those socks back into my shoes, so, with the cover of dark, and my glasses off (so I couldn’t be aware of peering eyes - if there were any), I walked almost a kilometre through Allepey’s busiest main market area in those white socks. I was a little bit self-conscious (I mean, we are talking bright white socks going down filthy black streets), but I also stopped to buy some fruit, and the guy selling it was really friendly, and normal. And then continued my journey back to my guesthouse…
And guess what? Nothing bad happened!
Day #2. Kerala’s backwaters. I did an eight-hour boat tour through the beautiful backwaters with a group of foreign travellers. I kicked off my shoes and laid back, enjoying floating through the villages. The life by the water, the tropical environment, the sound of the birds, the heat…. Stunning!
And regarding the shoeless thing… Nothing bad happened!
Day #3. Allepey to Marari. I got onto the public bus with my backpack as I was moving back to the beach 17kms up the road. It hadn’t yet departed and it was still relatively empty. I shoved my shoes into my backpack and sat there waiting to leave. The bus suddenly filled up and off we went for the 45 minute ride. I was sitting there in my socks, people all around. I chatted contently with the dude next to me. The breeze blew through the windows as usual, the bus driver was going at it with the horn like every other time. People smiled, I arrived at my destination and got off the bus, socks looking a bit dusty…..
And, everything was super normal! Nothing bad happened!
Day #4. Allepey Day Trip. So, yesterday I decided to take a whole day trip from Marari to Allepey and back in a pair of white socks. My shoes stayed in Marari. This time, it was by day, with my glasses on, and I did a rerun of everything to test the theory of whether ‘Nothing bad happens’ always applies. So, onto the bus I went, into town I walked and back into the temple. I wanted to see it by day, and also visit the friendly elephant that lives there…
Passing back through town, I headed to my favourite coffee shop by the river. I sat there with a strong latte (the best in town) and actually wrote all this in my notebook. After some self-reflection time and an hour in peace to organise my thoughts, I went to the supermarket, walked through the busiest intersections and streets and back to the bus station. My socks were totally black by then, but I felt so free, so at ease, and didn’t feel anything except positivity even if someone was looking at me. In fact, I wouldn’t have even noticed them looking anyway. It was as if pushing my limits made me feel a part of something larger.
Even if I wore shoes, nothing would have changed! Even in a pair of white socks in the city, Nothing bad happens!
This is a picture of Hathilo, the friendly elephant. Not only was he in chains, but I was too (mentally) before I decided to travel without shoes. I have decided to continue the rest of my Kerala trip with no shoes on at all.
Often in life, one must cleanse the soul; undergoing a series of self reflective exercises to uncover the highs and lows pertaining to one's life. Just like this photo depicts beautiful Mount Lassen, and its reflection on the lake, life sometimes can and will display the obvious to your very own eyes. Live, love and enjoy life. Photo of Mount Lassen captured at Manzanita Lake. Shasta County. Late October 2012.
Psychologist Phil Zimbardo reflects on his shift from studying evil to studying heroism, with his old TED Talk on the screen of Vintage TED last night.
I shot this with my reflection in fun whilst testing my new (to me) lens - the Voigtländer 50mm f1.2 Nokton Aspherical. I’m really enjoying this lens a great deal, not only in terms of image quality but also from a user experience perspective. I love the tactile feel of this lens, the mechanically coupled focus and aperture rings, the build quality and the benefits of electronic contacts. Getting to know this lens is proving very enjoyable.
An homage to Marc Salomon's wonderful composition www.flickr.com/photos/marc-salomon/8697437387/
Mine is a single shot, handheld (obviously!) and manual focus.
Got the Canon 50mm f/1.8 for my birthday yesterday and i'm just dying to try it out properly but can't afford to drive anywhere to try it out properly :(
i just love how sharp it is!
OM PARVAT
Om Parvat (also Adi Kailash, Little Kailash, Jonglingkong Peak,Baba Kailash, chhota Kailash)[3] is a mountain in the Himalayanmountain range, lying in the Darchula district of western Nepal and inPithoragarh District, Uttarakhand, India. It is considered sacred by Hindusand its snow deposition pattern resembles the sacred 'OM' (ॐ). Its appearance is distinctly similar to Mount Kailash in Tibet.[4] Near Om Parvat lie Parvati Lake and Jonglingkong Lake. Jonglingkong Lake is sacred, as Mansarovar, to the Hindus. Opposite to this peak is a mountain called Parwati Muhar. The Om Parvat is the fruit of discord between India and Nepal who do not reach agreement about the border line between the two countries. The Om Parvat is currently on the Indo-Nepalese border face "Om/ॐ" in India and the back of the mountain inNepal.
This peak was attempted for the first time by an Indo-British team including Martin Moran, T. Rankin, M. Singh, S. Ward, A. Williams and R. Ausden. The climbers promised not to ascend the final 10 metres (30 ft) out of respect for the peak's holy status. However, they were stopped around 200 m (660 ft) short of the summit by very loose snow and rock conditions.[4]
The first ascent of Adi Kailash came on October 8, 2004. The team comprised Tim Woodward, Jack Pearse, Andy Perkins (UK); Jason Hubert, Martin Welch, Diarmid Hearns, Amanda George (Scotland); and Paul Zuchowski (USA). They did not ascend the final few metres, again out of respect for the sacred nature of the summit.
Om Parvat can be viewed en route to the Kailash Manasarovar Yatra from the last camp below Lipu Lekh pass at Nabhidhang. Many trekkers to Adi Kailash often make a diversion to view Om Parvat. Om Parvat and Adi Kailash or Baba Kailash are not one and the same. Om Parvat is located near Nabhi Dhang (Nepal),The Chhota Kailash is located near Sinla pass, Near Brahma Parvat.
The best view of Om Parvat which "Om" drawn by the snow is the view from the district of Pithoragarh (Uttarakhand, India), which faces the mountain and hence to the "Om". By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com
OM
Auṃ or Oṃ, Sanskrit: ॐ) is a sacred sound and a spiritual icon in Indian religions. It is also a mantra in Hinduism, Buddhism, Jainism, and Sikhism.
Om is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries and spiritual retreats in Hinduism, Buddhism, and Jainism. The symbol has a spiritual meaning in all Indian dharmas, but the meaning and connotations of Om vary between the diverse schools within and across the various traditions.
In Hinduism, Om is one of the most important spiritual symbols (pratima). It refers to Atman (soul, self within) andBrahman (ultimate reality, entirety of the universe, truth, divine, supreme spirit, cosmic principles, knowledge). The syllable is often found at the beginning and the end of chapters in the Vedas, the Upanishads, and other Hindu texts. It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passages (sanskara) such as weddings, and sometimes during meditative and spiritual activities such as Yoga.
Vedic literature
The syllable "Om" is described with various meanings in the Vedas and different early Upanishads.[19] The meanings include "the sacred sound, the Yes!, the Vedas, the Udgitha (song of the universe), the infinite, the all encompassing, the whole world, the truth, the ultimate reality, the finest essence, the cause of the Universe, the essence of life, theBrahman, the Atman, the vehicle of deepest knowledge, and Self-knowledge".
Vedas
The chapters in Vedas, and numerous hymns, chants and benedictions therein use the syllable Om. The Gayatri mantra from the Rig Veda, for example, begins with Om. The mantra is extracted from the 10th verse of Hymn 62 in Book III of the Rig Veda.These recitations continue to be in use, and major incantations and ceremonial functions begin and end with Om.
ॐ भूर्भुवस्व: |
तत्सवितुर्वरेण्यम् |
भर्गो देवस्य धीमहि |
धियो यो न: प्रचोदयात् ||
Om. Earth, atmosphere, heaven.
Let us think on that desirable splendour
of Savitr, the Inspirer. May he stimulate
us to insightful thoughts.
Om is a common symbol found in the ancient texts of Hinduism, such as in the first line of Rig veda (top), as well as a icon in temples and spiritual retreats.
The Chandogya Upanishad is one of the oldest Upanishads of Hinduism. It opens with the recommendation that "let a man meditate on Om". It calls the syllable Om as udgitha (उद्गीथ, song, chant), and asserts that the significance of the syllable is thus: the essence of all beings is earth, the essence of earth is water, the essence of water are the plants, the essence of plants is man, the essence of man is speech, the essence of speech is the Rig Veda, the essence of the Rig Veda is the Sama Veda, and the essence of Sama Veda is the udgitha (song, Om).
Rik (ऋच्, Ṛc) is speech, states the text, and Sāman (सामन्) is breath; they are pairs, and because they have love and desire for each other, speech and breath find themselves together and mate to produce song. The highest song is Om, asserts section 1.1 of Chandogya Upanishad. It is the symbol of awe, of reverence, of threefold knowledge because Adhvaryu invokes it, the Hotr recites it, and Udgatr sings it.
The second volume of the first chapter continues its discussion of syllable Om, explaining its use as a struggle between Devas (gods) and Asuras (demons). Max Muller states that this struggle between gods and demons is considered allegorical by ancient Indian scholars, as good and evil inclinations within man, respectively. The legend in section 1.2 of Chandogya Upanishad states that gods took the Udgitha (song of Om) unto themselves, thinking, "with this [song] we shall overcome the demons". The syllable Om is thus implied as that which inspires the good inclinations within each person.
Chandogya Upanishad's exposition of syllable Om in its opening chapter combines etymological speculations, symbolism, metric structure and philosophical themes. In the second chapter of the Chandogya Upanishad, the meaning and significance of Om evolves into a philosophical discourse, such as in section 2.10 where Om is linked to the Highest Self, and section 2.23 where the text asserts Om is the essence of three forms of knowledge, Om is Brahman and "Om is all this [observed world]".
Katha Upanishad
The Katha Upanishad is the legendary story of a little boy, Nachiketa – the son of sage Vajasravasa, who meetsYama – the Indian deity of death. Their conversation evolves to a discussion of the nature of man, knowledge,Atman (Soul, Self) and moksha (liberation). In section 1.2, Katha Upanishad characterizes Knowledge/Wisdom as the pursuit of good, and Ignorance/Delusion as the pursuit of pleasant, that the essence of Veda is make man liberated and free, look past what has happened and what has not happened, free from the past and the future, beyond good and evil, and one word for this essence is the word Om.
The word which all the Vedas proclaim,
That which is expressed in every Tapas (penance, austerity, meditation),
That for which they live the life of a Brahmacharin,
Understand that word in its essence: Om! that is the word.
Yes, this syllable is Brahman,
This syllable is the highest.
He who knows that syllable,
Whatever he desires, is his.
— Katha Upanishad,
Maitri Upanishad
The Maitrayaniya Upanishad in sixth Prapathakas (lesson) discusses the meaning and significance of Om. The text asserts that Om represents Brahman-Atman. The three roots of the syllable, states the Maitri Upanishad, are A + U + M. The sound is the body of Soul, and it repeatedly manifests in three: as gender-endowed body - feminine, masculine, neuter; as light-endowed body - Agni, Vayu and Aditya; as deity-endowed body - Brahma, Rudra and Vishnu; as mouth-endowed body - Garhapatya, Dakshinagni and Ahavaniya; as knowledge-endowed body - Rig, Saman and Yajur; as world-endowed body - Bhūr, Bhuvaḥ and Svaḥ; as time-endowed body - Past, Present and Future; as heat-endowed body - Breath, Fire and Sun; as growth-endowed body - Food, Water and Moon; as thought-endowed body - intellect, mind and pysche. Brahman exists in two forms - the material form, and the immaterial formless. The material form is changing, unreal. The immaterial formless isn't changing, real. The immortal formless is truth, the truth is the Brahman, the Brahman is the light, the light is the Sun which is the syllable Om as the Self.
The world is Om, its light is Sun, and the Sun is also the light of the syllable Om, asserts the Upanishad. Meditating on Om, is acknowledging and meditating on the Brahman-Atman (Soul, Self).
Mundaka Upanishad
The Mundaka Upanishad in the second Mundakam (part), suggests the means to knowing the Self and the Brahman to be meditation, self-reflection and introspection, that can be aided by the symbol Om.
That which is flaming, which is subtler than the subtle,
on which the worlds are set, and their inhabitants –
That is the indestructible Brahman. It is life, it is speech, it is mind. That is the real. It is immortal.
It is a mark to be penetrated. Penetrate It, my friend.
Taking as a bow the great weapon of the Upanishad,
one should put upon it an arrow sharpened by meditation,
Stretching it with a thought directed to the essence of That,
Penetrate that Imperishable as the mark, my friend.
Om is the bow, the arrow is the Soul, Brahman the mark,
By the undistracted man is It to be penetrated,
One should come to be in It,
as the arrow becomes one with the mark.
— Mundaka Upanishad, 2.2.2 - 2.2.4
Adi Shankara, in his review of the Mundaka Upanishad, states Om as a symbolism for Atman (soul, self).
Mandukya Upanishad
The Mandukya Upanishad opens by declaring, "Om!, this syllable is this whole world". Thereafter it presents various explanations and theories on what it means and signifies. This discussion is built on a structure of "four fourths" or "fourfold", derived from A + U + M + "silence" (or without an element).
Aum as all states of time
In verse 1, the Upanishad states that time is threefold: the past, the present and the future, that these three are "Aum". The four fourth of time is that which transcends time, that too is "Aum" expressed.
Aum as all states of Atman
In verse 2, states the Upanishad, everything is Brahman, but Brahman is Atman (the Soul, Self), and that the Atman is fourfold. Johnston summarizes these four states of Self, respectively, as seeking the physical, seeking inner thought, seeking the causes and spiritual consciousness, and the fourth state is realizing oneness with the Self, the Eternal.
Aum as all states of consciousness
In verses 3 to 6, the Mandukya Upanishad enumerates four states of consciousness: wakeful, dream, deep sleep and the state of ekatma (being one with Self, the oneness of Self). These four are A + U + M + "without an element" respectively.
Aum as all of knowledge
In verses 9 to 12, the Mandukya Upanishad enumerates fourfold etymological roots of the syllable "Aum". It states that the first element of "Aum" is A, which is from Apti (obtaining, reaching) or from Adimatva (being first). The second element is U, which is from Utkarsa (exaltation) or from Ubhayatva(intermediateness). The third element is M, from Miti (erecting, constructing) or from Mi Minati, or apīti (annihilation). The fourth is without an element, without development, beyond the expanse of universe. In this way, states the Upanishad, the syllable Om is indeed the Atman (the self).
Shvetashvatara Upanishad
The Shvetashvatara Upanishad, in verses 1.14 to 1.16, suggests meditating with the help of syllable Om, where one's perishable body is like one fuel-stick and the syllable Om is the second fuel-stick, which with discipline and diligent rubbing of the sticks unleashes the concealed fire of thought and awareness within. Such knowledge, asserts the Upanishad, is the goal of Upanishads. The text asserts that Om is a tool of meditation empowering one to know the God within oneself, to realize one's Atman (Soul, Self).
Epics
The Bhagavad Gita, in the Epic Mahabharata, mentions the meaning and significance of Om in several verses. For example, Fowler notes that verse 9.17 of the Bhagavad Gita synthesizes the competing dualistic and monist streams of thought in Hinduism, by using "Om which is the symbol for the indescribable, impersonal Brahman".
I am the Father of this world, Mother, Ordainer, Grandfather, the Thing to be known, the Purifier, the syllable Om, Rik, Saman and also Yajus.
— Krishna to Arjuna, Bhagavad Gita 9.17,
The significance of the sacred syllable in the Hindu traditions, is similarly highlighted in various of its verses, such as verse 17.24 where the importance of Omduring prayers, charity and meditative practices is explained as follows,
Therefore, uttering Om, the acts of yajna (fire ritual), dāna (charity) and tapas (austerity) as enjoined in the scriptures, are always begun by those who study the Brahman.
— Bhagavad Gita
Yoga Sutra
The aphoristic verse 1.27 of Pantanjali's Yogasutra links Om to Yoga practice, as follows,
तस्य वाचकः प्रणवः ॥२७॥
His word is Om.
— Yogasutra 1.27,
Johnston states this verse highlights the importance of Om in the meditative practice of Yoga, where it symbolizes three worlds in the Soul; the three times – past, present and future eternity, the three divine powers – creation, preservation and transformation in one Being; and three essences in one Spirit – immortality, omniscience and joy. It is, asserts Johnston, a symbol for the perfected Spiritual Man (his emphasis). BY KAILASH MANSAROVAR FOUNDATION SWAMI BIKASH GIRI www.sumeruparvat.com , www.naturalitem.com
Here's a little confession: on a minute-by-minute basis, I have no idea what I actually look like. In my mind, most of my mannerisms and facial expressions are with one of my brothers' features. Watching video recordings of myself is a jarring experience, because I'm expecting someone completely different from what I see.
As a result, I've recently taken to making faces at myself in the mirror to get used to who I am. It's weird. Am I the only one this happens to?
1/5 images that were submitted in portfolio, but weren't posted before
This one has been re-edited slightly since Guy saw it on Saturday.
Don't tell me we're friends and then disregard me. Don't try to drag me into your world that turns everything upside down. Stop trying to lure me in then let me go.
This photo is unedited except for being cropped.
For the FGR theme
Self Reflection
Julia Margerat Cameron (Cameron) was a skilled portrait photographer. Cameron knew how to make use of ambient light which in her portraits which resulted in wonderful contrast in her photographs. Cameron's portraits have various degrees of chiaroscuro which I love. Portraits are tight shot and Cameron knew how work with her sitter within a tight frame in order to produce the best composition for the viewer. Most of her portraits appear to have a vertical composition. Cameron used what she had available which I have been forced to do at times when taking portraits.
Cameron inspired my self-portrait. I used ambient lighting, similar to Cameron's technic, in my environmental portrait with transitional shades of chiaroscuro/contrast in my self-portrait. Like Cameron, I used what I had available. I took this shot in a room at a certain time of day to ensure I would have the most dramatic lighting. I did a vertical composition in my portrait in a Stereograph style. This portrait was chosen out of several due since I looked pensive and due to the dramatic lighting. Thus, the portraits title Self Reflection. Both the black and white and color version of the portrait were included since most people seemed to prefer the color and I liked the black and white version. Cameron's portraits are done beautifully and I attempted to produce a similar self-portrait.
when you have to do laundry and other such tasks you aren't used to, it gives you time to reflect. Especially when you have a pretty red washing machine with chrome dials.
I wanted to take underwater pictures of my Ariel hair one more time before I dyed it RAINBOW so I went swimming in my pool.
Ask me anything www.formspring.me/meganyourface