Forwarded from 🔊🎶 @IntuitivePublicMusic • Live Collaborative Music • Intuitive Public Radio • IPR •••
https://www.youtube.com/watch?v=PGalHiAZBxU
IndiaJiva is one of my (Azine) favorite prayer music bands
IndiaJiva is one of my (Azine) favorite prayer music bands
YouTube
Song to Krishna
A song to the most beloved God in the Hindu pantheon. Music and visuals by IndiaJiva
Krishna Manohara Gokula Nanthana Govardhanothara Murlidharasha
Mukund Murari Nanda Kishora Gopi Manohara Murlidharasha
Jai Jai Vithal Vithal Vithal Vithal
-~-~~-~~~-~~…
Krishna Manohara Gokula Nanthana Govardhanothara Murlidharasha
Mukund Murari Nanda Kishora Gopi Manohara Murlidharasha
Jai Jai Vithal Vithal Vithal Vithal
-~-~~-~~~-~~…
"In the highlands of Armenia, archaeologists have discovered the grave of an injured woman who died during the Iron Age. Based on the wounds to her skeleton, she may have been the kind of Amazon warrior the ancient Greeks wrote about.
"From the 9th to the 6th centuries B.C., the Kingdom of Urartu flourished in Armenia. Well-connected with the major empires from the Mediterranean to India, Urartu had a distinct cultural environment focused on hunting, the military, and a trade economy. Intruders such as the Scythians, however, who sought to conquer the highlands, were often rebuffed by trained Urartian archers. New analysis of a skeleton from this region shows that these Urartian warriors were both men and women.
"Writing in the International Journal of Osteoarchaeology, a group of Armenian researchers led by Anahit Khudaverdyan of the National Academy of Sciences of the Republic of Armenia detail their study of a skeleton from the Bover I necropolis in Lori Province. Discovered in 2017, the skeleton was buried in a flexed manner with ceramic vessels and jewelry, which date it to the Early Armenian period (8th-6th century B.C.).
"Based on the bones, the archaeologists concluded that the grave was for a woman in her 20s. Although the woman was initially assumed to have been high-status because of the jewelry, upon reexamination of her strong and injured bones, the researchers began to suspect that she was also a warrior.
"The woman’s muscle attachments in her upper body were strong, “indicating considerable work activity,” the archaeologists write. Specifically, the woman’s pectoral and deltoid muscles “had been used in flexing and adducting the hand at the shoulder,” lending support for an interpretation that she was a trained archer used to drawing a bow across her chest. Her thigh bones were also well-developed with pronounced gluteal muscles, possibly “related to specific military activities, such as horse-riding,” the researchers suggest.
"In addition to her muscular frame, an iron arrowhead was discovered embedded in the woman’s left knee, an injury that had healed long before her death. Khudaverdyan and colleagues think that the bow and arrow used to cause this injury were home-made weapons frequently used for war or hunting.
"Three other injuries to her skeleton appear to have been caused around the time of her death, and likely contributed to it. Her left hip and right thigh bore chop marks, while her left lower leg had been stabbed. The sheer number of injuries “emphasizes the fact that for this Early Armenian female from Bover I, interpersonal violence was an ever-present aspect of life,” the archaeologists write. [This phrasing is misleading, since the evidence clearly points to battle.] Additionally, the fact that she suffered at least two different kinds of cuts just before death – most likely from a hatchet and from a sword – suggests she was wounded by more than one person. “We suppose that she had died in battle,” they conclude.
"Warrior graves elsewhere in the Armenian highlands present similar skeletal evidence; at the site of Qarashamb, the archaeologists point out, there are at least five male warrior burials. But this burial from Bover I is one of the few examples of a likely female warrior, in spite of the fact that women and men in this culture were known to have fought together."
Thanks to Nayiree Roubinian.
https://www.forbes.com/sites/kristinakillgrove/2019/11/26/archaeologists-discover-amazon-warrior-in-ancient-armenian-grave/?sh=7655bd4f7d0e&fbclid=IwAR1kgVzB_Wt2nz728uKiaEpF30nmEHd1s9KuLC6dXJeS3_i0bu3k6iAkcnA
https://www.facebook.com/Suppressed-Histories-Archives-333661528320
"From the 9th to the 6th centuries B.C., the Kingdom of Urartu flourished in Armenia. Well-connected with the major empires from the Mediterranean to India, Urartu had a distinct cultural environment focused on hunting, the military, and a trade economy. Intruders such as the Scythians, however, who sought to conquer the highlands, were often rebuffed by trained Urartian archers. New analysis of a skeleton from this region shows that these Urartian warriors were both men and women.
"Writing in the International Journal of Osteoarchaeology, a group of Armenian researchers led by Anahit Khudaverdyan of the National Academy of Sciences of the Republic of Armenia detail their study of a skeleton from the Bover I necropolis in Lori Province. Discovered in 2017, the skeleton was buried in a flexed manner with ceramic vessels and jewelry, which date it to the Early Armenian period (8th-6th century B.C.).
"Based on the bones, the archaeologists concluded that the grave was for a woman in her 20s. Although the woman was initially assumed to have been high-status because of the jewelry, upon reexamination of her strong and injured bones, the researchers began to suspect that she was also a warrior.
"The woman’s muscle attachments in her upper body were strong, “indicating considerable work activity,” the archaeologists write. Specifically, the woman’s pectoral and deltoid muscles “had been used in flexing and adducting the hand at the shoulder,” lending support for an interpretation that she was a trained archer used to drawing a bow across her chest. Her thigh bones were also well-developed with pronounced gluteal muscles, possibly “related to specific military activities, such as horse-riding,” the researchers suggest.
"In addition to her muscular frame, an iron arrowhead was discovered embedded in the woman’s left knee, an injury that had healed long before her death. Khudaverdyan and colleagues think that the bow and arrow used to cause this injury were home-made weapons frequently used for war or hunting.
"Three other injuries to her skeleton appear to have been caused around the time of her death, and likely contributed to it. Her left hip and right thigh bore chop marks, while her left lower leg had been stabbed. The sheer number of injuries “emphasizes the fact that for this Early Armenian female from Bover I, interpersonal violence was an ever-present aspect of life,” the archaeologists write. [This phrasing is misleading, since the evidence clearly points to battle.] Additionally, the fact that she suffered at least two different kinds of cuts just before death – most likely from a hatchet and from a sword – suggests she was wounded by more than one person. “We suppose that she had died in battle,” they conclude.
"Warrior graves elsewhere in the Armenian highlands present similar skeletal evidence; at the site of Qarashamb, the archaeologists point out, there are at least five male warrior burials. But this burial from Bover I is one of the few examples of a likely female warrior, in spite of the fact that women and men in this culture were known to have fought together."
Thanks to Nayiree Roubinian.
https://www.forbes.com/sites/kristinakillgrove/2019/11/26/archaeologists-discover-amazon-warrior-in-ancient-armenian-grave/?sh=7655bd4f7d0e&fbclid=IwAR1kgVzB_Wt2nz728uKiaEpF30nmEHd1s9KuLC6dXJeS3_i0bu3k6iAkcnA
https://www.facebook.com/Suppressed-Histories-Archives-333661528320
Forbes
Archaeologists Discover Amazon Warrior In Ancient Armenian Grave
In the highlands of Armenia, archaeologists discovered the grave of an injured woman who died during the Iron Age; based on her wounds, she may have been an Amazon warrior.
A temple to the Lady of Linshui and her sworn sisters was dedicated in 792, at a cave sanctuary in Daqiao where an ancient python goddess was once worshipped. This much older tradition became demonized and was wrapped into the story as the White Snake antagonist of Chen Jinggu. The snake-woman was described as a death spirit who took two children yearly. Chen accordingly fought and defeated her, but died afterwards. Her mummified body was said to sit atop the python in the cave, just as she died there fighting her.
Around 1250, the Lady of Linshui was recorded in the official Register of Sacrifices. A 1710 account refers to the building of a temple “with a pavilion for her to dress up in.” [Brigandier, 5] This refers to the spirit mediums who have channeled the Lady of Linshui since her death, as they do today. They are part of a larger East Asian context of Vietnamese and Korean shamans who embody and dress in the robes of the spirits.
Veneration of Chen Jinggu continued into the 20th century. In 1950, communist anti-superstition cadres defaced her statues. The Red Guards attacked the shrine again in the 1960s during the Cultural Revolution. A local woman began restoring the shrine in the 1980s, arguing that the anti-superstition laws didn’t apply because the goddess is real. [Baptandier, passim]
Images of the Three Ladies—Chen Jinggu and her two sworn sisters—sit above the altar in the Linshui temple today. She has eleven more temples in Taiwan, as well as nine others to the Three Ladies, where female spirit mediums enact her rites, and the White Snake is “hidden under her altar.” [Baptandier, 32, 36]
Around 1250, the Lady of Linshui was recorded in the official Register of Sacrifices. A 1710 account refers to the building of a temple “with a pavilion for her to dress up in.” [Brigandier, 5] This refers to the spirit mediums who have channeled the Lady of Linshui since her death, as they do today. They are part of a larger East Asian context of Vietnamese and Korean shamans who embody and dress in the robes of the spirits.
Veneration of Chen Jinggu continued into the 20th century. In 1950, communist anti-superstition cadres defaced her statues. The Red Guards attacked the shrine again in the 1960s during the Cultural Revolution. A local woman began restoring the shrine in the 1980s, arguing that the anti-superstition laws didn’t apply because the goddess is real. [Baptandier, passim]
Images of the Three Ladies—Chen Jinggu and her two sworn sisters—sit above the altar in the Linshui temple today. She has eleven more temples in Taiwan, as well as nine others to the Three Ladies, where female spirit mediums enact her rites, and the White Snake is “hidden under her altar.” [Baptandier, 32, 36]
"In 1611, Father Pierre Biard, a French missionary assigned to colonial Canada, wrote home to complain about the locals. Apparently, the Indigenous Mi’kmaq didn’t think much of what they’d seen of European civilization:
“They consider themselves better than the French … they say, ‘you are always fighting and quarrelling among yourselves; we live peaceably. You are envious and are all the time slandering each other … you are covetous, and are neither generous nor kind; as for us, if we have a morsel of bread we share it with our neighbour.’ They are saying these and like things continually.”
"Readers brought up on a certain kind of history may find this account somewhat surprising. To say the least, it is uncommon to read of Native Americans as social theorists probing into European settlers’ psyches. The Dawn of Everything, the new book from which this passage comes, offers many such charged moments. In it, archeologist David Wengrow and the late David Graeber, an anthropologist, public thinker, and activist, confront deep assumptions about how human society developed from its humble origins.
...
"Upon contact with Europeans, Native American groups like the Iroquois and Wendat had well-established democratic institutions, and individuals’ material needs were generally guaranteed among their communities. In the face of such radically different social arrangements, apologists for European systems rationalized their own structures by belittling Native Americans’ accomplishments as “savagery.” Whether based on production modes (such as hunting-gathering, farming, or complex urban specialization) or governmental arrangement (tribes, chiefdoms, and states), the resulting narrow models of social development remain more or less baked into history textbooks, right down to the present day.
"The Western Enlightenment view of social progress is not only chauvinistic but, as these two social scientists contend, is increasingly untenable in the face of mounting scholarly evidence. By ditching the “myth of progress,” Graeber and Wengrow are free to examine prehistorical and precolonial societies with fresh eyes. From the earliest bands of hunter-gatherers, to the rise of cities, up to major moments of first contact, the book brings together previously siloed academic evidence and little-publicized interpretations. Marijuana, we learn, was widely cultivated in prehistoric Japan. Centuries before Montezuma, Mesoamerican city-dwellers developed a precursor to urban social housing. Each mini-revelation is fascinating in its own right; together, they pose a serious challenge to both the Hobbesian and Rousseau-ite interpretations of the human past.
"Developing a renewed conception of fundamental social freedoms also brings the Indigenous critique full circle, with the Eastern Woodlands confederacies of North America as their exemplars. Crucially for Graeber and Wengrow, there was among these groups no obvious way to convert wealth into the kind of power over others that coerces or forces labor. Leaders were elected, but office holders “couldn’t compel anyone to do anything they didn’t wish to do.” We learn how, through generous social welfare provisions and consensus-seeking deliberations, groups like the Iroquois and Wendat self-consciously cultivated communal practices and institutions that vouchsafed human dignity without undue sacrifice of agency. Native American societies are once more cast as noble, but not as the pure, Edenic “savages” of Enlightenment imaginary.
"Mi’kmaq critics ... jibed that they were richer than their French counterparts—not in material possessions or extractive technologies, but in “other, greater assets: ease, comfort and time.” I don't know that they "jibed," but they certainly declared the fact.
https://www.yesmagazine.org/issue/a-new-social-justice/2021/11/15/book-human-history-ancestors?utm_medium=email&utm_campaign=YESDaily_%2020220114&utm_content=YESDaily_%2020220114+CID_6e0753ec4a8562dba3683ca0af5e2f1d&utm_source=CM&utm_term=Read%20the%20full%20story
“They consider themselves better than the French … they say, ‘you are always fighting and quarrelling among yourselves; we live peaceably. You are envious and are all the time slandering each other … you are covetous, and are neither generous nor kind; as for us, if we have a morsel of bread we share it with our neighbour.’ They are saying these and like things continually.”
"Readers brought up on a certain kind of history may find this account somewhat surprising. To say the least, it is uncommon to read of Native Americans as social theorists probing into European settlers’ psyches. The Dawn of Everything, the new book from which this passage comes, offers many such charged moments. In it, archeologist David Wengrow and the late David Graeber, an anthropologist, public thinker, and activist, confront deep assumptions about how human society developed from its humble origins.
...
"Upon contact with Europeans, Native American groups like the Iroquois and Wendat had well-established democratic institutions, and individuals’ material needs were generally guaranteed among their communities. In the face of such radically different social arrangements, apologists for European systems rationalized their own structures by belittling Native Americans’ accomplishments as “savagery.” Whether based on production modes (such as hunting-gathering, farming, or complex urban specialization) or governmental arrangement (tribes, chiefdoms, and states), the resulting narrow models of social development remain more or less baked into history textbooks, right down to the present day.
"The Western Enlightenment view of social progress is not only chauvinistic but, as these two social scientists contend, is increasingly untenable in the face of mounting scholarly evidence. By ditching the “myth of progress,” Graeber and Wengrow are free to examine prehistorical and precolonial societies with fresh eyes. From the earliest bands of hunter-gatherers, to the rise of cities, up to major moments of first contact, the book brings together previously siloed academic evidence and little-publicized interpretations. Marijuana, we learn, was widely cultivated in prehistoric Japan. Centuries before Montezuma, Mesoamerican city-dwellers developed a precursor to urban social housing. Each mini-revelation is fascinating in its own right; together, they pose a serious challenge to both the Hobbesian and Rousseau-ite interpretations of the human past.
"Developing a renewed conception of fundamental social freedoms also brings the Indigenous critique full circle, with the Eastern Woodlands confederacies of North America as their exemplars. Crucially for Graeber and Wengrow, there was among these groups no obvious way to convert wealth into the kind of power over others that coerces or forces labor. Leaders were elected, but office holders “couldn’t compel anyone to do anything they didn’t wish to do.” We learn how, through generous social welfare provisions and consensus-seeking deliberations, groups like the Iroquois and Wendat self-consciously cultivated communal practices and institutions that vouchsafed human dignity without undue sacrifice of agency. Native American societies are once more cast as noble, but not as the pure, Edenic “savages” of Enlightenment imaginary.
"Mi’kmaq critics ... jibed that they were richer than their French counterparts—not in material possessions or extractive technologies, but in “other, greater assets: ease, comfort and time.” I don't know that they "jibed," but they certainly declared the fact.
https://www.yesmagazine.org/issue/a-new-social-justice/2021/11/15/book-human-history-ancestors?utm_medium=email&utm_campaign=YESDaily_%2020220114&utm_content=YESDaily_%2020220114+CID_6e0753ec4a8562dba3683ca0af5e2f1d&utm_source=CM&utm_term=Read%20the%20full%20story
YES! Magazine
A Bigger Picture Gives Our Ancestors Their Full Humanity
“The Dawn of Everything” confronts deep assumptions about how human society developed from its humble origins.
Blessings to Thich Nhat Hanh.
"The International Plum Village Community of Engaged Buddhism announces that our beloved teacher Thich Nhat Hanh has passed away peacefully at Từ Hiếu Temple in Huế, Vietnam, at 00:00hrs on 22nd January, 2022, at the age of 95.
We invite our global spiritual family to take a few moments to be still, to come back to our mindful breathing, as we together hold Thay in our hearts in peace and loving gratitude for all he has offered the world."
Read the Update: https://plumvillage.org/about/thich-nhat-hanh/thich-nhat-hanhs-health/thich-nhat-hanh-11-11-1926-01-22-2022/
—-https://t.me/EuphonicIntuitive/724
"The International Plum Village Community of Engaged Buddhism announces that our beloved teacher Thich Nhat Hanh has passed away peacefully at Từ Hiếu Temple in Huế, Vietnam, at 00:00hrs on 22nd January, 2022, at the age of 95.
We invite our global spiritual family to take a few moments to be still, to come back to our mindful breathing, as we together hold Thay in our hearts in peace and loving gratitude for all he has offered the world."
Read the Update: https://plumvillage.org/about/thich-nhat-hanh/thich-nhat-hanhs-health/thich-nhat-hanh-11-11-1926-01-22-2022/
—-https://t.me/EuphonicIntuitive/724
Plum Village
Thich Nhat Hanh, 11.10.1926–22.01.2022 | Plum Village
Dear Beloved Community, with a deep mindful breath, we announce the passing of our beloved teacher, Thay Nhat Hanh, on January 22, 2022 at Từ Hiếu Temple in Huế, Vietnam, at the age of 95.
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"By the late 19th century, Price's Candles, based in London was the largest candle manufacturer in the world.[15] The company traced its origins back to 1829, when William Wilson invested in 1,000 acres (1.6 sq mi; 4.0 km2) of coconut plantation in Sri Lanka.[16] His aim was to make candles from coconut oil. Later he tried palm oil from palm trees. An accidental discovery swept all his ambitions aside when his son George Wilson, a talented chemist, distilled the first petroleum oil in 1854. George also pioneered the implementation of the technique of steam distillation, and was thus able to manufacture candles from a wide range of raw materials, including skin fat, bone fat, fish oil and industrial greases"
"In Vedic times, fire was kept alive in every household in some form and carried with oneself while migrating to new locations. Later, the presence of fire in the household or a religious building was ensured by an oil lamp. Over the years various rituals and customs were woven around an oil lamp.
For Deep Daan, the gift of a lamp was and still is believed to be the best daan ('donation'). During marriages, spinsters of the household stand behind the bride and groom, holding an oil lamp to ward off evil. The presence of an oil lamp is an important aspect of ritual worship (the Shodashopachar Puja) offered to a deity. Moreover, a day is kept aside for the worship of the lamp in the busy festival calendar, on one amavasya (moonless) day in the month of Shravan. This reverence for the deep is based on the symbolism of the journey from darkness and ignorance to light and the knowledge of the ultimate reality – "tamaso ma jyotirgamaya".
Earlier lamps were made out of stone or seashells. The shape was like a circular bowl with a protruding beak. Later, they were replaced by earthen and metal lamps. In the epics Ramayana and Mahabharata, there are references to gold and silver lamps as well. The simple shape evolved and the lamps were created in the shapes of the matsya ('fish'), kurma ('tortoise') and other incarnations of god Vishnu. Lamps were also created in the shape of the many emblems of gods, like conch shells or lotuses. Birds such as swans, peacocks, or parrots, and animals like snakes, lions, elephants and horses were also favorites when decorating a lamp. For lighting multiple lamps, wooden and stone deepastambhas ('towers of light') were created.
Erecting a deepastambha in front of a temple is still a general practice in western and southern India. In some of the South Indian temples, raised brass lamp towers called Kamba Vilakku can be seen. To adapt the design to households and smaller spaces, the deepavriksha ('tree of light') was created. As the name suggests, it is a metal lamp container with curvi-linear[vague] lines branching out from the base, each holding a lamp. The Deepalakshmi is another common design, where the goddess Lakshmi holds the lamp in her hands. Kuthuvilakku is another typical lamp traditionally used for household purposes in South India.
Oil lamps also were included in proverbs. For example, a Bradj (pre-Hindi) proverb says, "Chiraag tale andhera", 'the [utmost] darkness is under the oil-lamp (chiraag)', meaning that what you seek could be close but unnoticed (right under your nose or feet), in various senses (a lamp's container casts a strong shadow). "
https://en.wikipedia.org/wiki/Oil_lamp#India
For Deep Daan, the gift of a lamp was and still is believed to be the best daan ('donation'). During marriages, spinsters of the household stand behind the bride and groom, holding an oil lamp to ward off evil. The presence of an oil lamp is an important aspect of ritual worship (the Shodashopachar Puja) offered to a deity. Moreover, a day is kept aside for the worship of the lamp in the busy festival calendar, on one amavasya (moonless) day in the month of Shravan. This reverence for the deep is based on the symbolism of the journey from darkness and ignorance to light and the knowledge of the ultimate reality – "tamaso ma jyotirgamaya".
Earlier lamps were made out of stone or seashells. The shape was like a circular bowl with a protruding beak. Later, they were replaced by earthen and metal lamps. In the epics Ramayana and Mahabharata, there are references to gold and silver lamps as well. The simple shape evolved and the lamps were created in the shapes of the matsya ('fish'), kurma ('tortoise') and other incarnations of god Vishnu. Lamps were also created in the shape of the many emblems of gods, like conch shells or lotuses. Birds such as swans, peacocks, or parrots, and animals like snakes, lions, elephants and horses were also favorites when decorating a lamp. For lighting multiple lamps, wooden and stone deepastambhas ('towers of light') were created.
Erecting a deepastambha in front of a temple is still a general practice in western and southern India. In some of the South Indian temples, raised brass lamp towers called Kamba Vilakku can be seen. To adapt the design to households and smaller spaces, the deepavriksha ('tree of light') was created. As the name suggests, it is a metal lamp container with curvi-linear[vague] lines branching out from the base, each holding a lamp. The Deepalakshmi is another common design, where the goddess Lakshmi holds the lamp in her hands. Kuthuvilakku is another typical lamp traditionally used for household purposes in South India.
Oil lamps also were included in proverbs. For example, a Bradj (pre-Hindi) proverb says, "Chiraag tale andhera", 'the [utmost] darkness is under the oil-lamp (chiraag)', meaning that what you seek could be close but unnoticed (right under your nose or feet), in various senses (a lamp's container casts a strong shadow). "
https://en.wikipedia.org/wiki/Oil_lamp#India
"The menorah (/məˈnɔːrə/; Hebrew: מְנוֹרָה Hebrew pronunciation: [menoˈʁa]) is described in the Bible as the seven-lamp (six branches) ancient Hebrew lampstand made of pure gold and used in the tabernacle set up by Moses in the wilderness and later in the Temple in Jerusalem. Fresh olive oil was burned daily to light its lamps."
https://en.wikipedia.org/wiki/Temple_menorah#/media/File:Menorah_0307.jpg
https://en.wikipedia.org/wiki/Temple_menorah#/media/File:Menorah_0307.jpg
https://www.youtube.com/watch?v=rUSpzb4vels
https://naathamd.com/traveling-light/
"Traveling light trying to break the shackles that
Bind me to the things tempting me to stay
But the truly precious is as light as a feather
And all else is memory that fades away
Traveling on, just like a river flowing past
Hearts more unmoving than a mountain stone
Why do you flow they say?
And where are you going?
Onwards ever onwards to the sea and home
Like a broken circle searching for
That which will make me whole again
All this flowing streams yearning for
The sea and unity
Allah humma ihdina
Assirat al mustaqeem ya Allah
Waqallim qulubana illama tuhibbu
Fa illaykal maseeru rabbana
Kun fiddunya ka annaka
Ghareebon ao abirus sabeel
Live this life like a wayfarer journeying
Like a stranger on his way back home
Traveling light, a song of days and seasons
Spring follows winter like the day and the night
songs of hope and fear of patience and thankfulness
Marsk a way that leads to paradise
Life goes on like a stream eve-flowing
To the horizons on its winding way
Reluctantly joyfully you choose how you journey
But know that all rivers meet the sea one day
Everytime I think I understand
I touch a deeper mystery still
And in wonder
My heart expands at your infinity"
https://naathamd.com/traveling-light/
"Traveling light trying to break the shackles that
Bind me to the things tempting me to stay
But the truly precious is as light as a feather
And all else is memory that fades away
Traveling on, just like a river flowing past
Hearts more unmoving than a mountain stone
Why do you flow they say?
And where are you going?
Onwards ever onwards to the sea and home
Like a broken circle searching for
That which will make me whole again
All this flowing streams yearning for
The sea and unity
Allah humma ihdina
Assirat al mustaqeem ya Allah
Waqallim qulubana illama tuhibbu
Fa illaykal maseeru rabbana
Kun fiddunya ka annaka
Ghareebon ao abirus sabeel
Live this life like a wayfarer journeying
Like a stranger on his way back home
Traveling light, a song of days and seasons
Spring follows winter like the day and the night
songs of hope and fear of patience and thankfulness
Marsk a way that leads to paradise
Life goes on like a stream eve-flowing
To the horizons on its winding way
Reluctantly joyfully you choose how you journey
But know that all rivers meet the sea one day
Everytime I think I understand
I touch a deeper mystery still
And in wonder
My heart expands at your infinity"
YouTube
Talib al Habib -- Song of the Wayfarer Album-- Travelling Light
Talib al Habib -- Songs of the Wayfarer -- Travelling Light
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'Cosmic Illumination' (a 1967 ōban; 37 × 24 cm in size; edition size: 100) by Yoshida Tōshi (吉田 遠志, 1911–1995), a 20th century Japanese printmaking artist most commonly associated with the sōsaku-hanga (creative prints) art movement.
Tōshi was the first born son of twentieth century printmaker and landscape painter Yoshida Hiroshi 吉田 博, 1876-1950) who is generally regarded as one of the greatest ever artists of the shin-hanga (新版画, new prints) style.
His mother, Yoshida Fujio (吉田 ふじを, 1887-1987), was also a Japanese artist, known for both naturalistic and abstract watercolours, oils, and woodblock prints; the first female artist in fact among the esteemed Yoshida family of artists.
Tōshi was the first born son of twentieth century printmaker and landscape painter Yoshida Hiroshi 吉田 博, 1876-1950) who is generally regarded as one of the greatest ever artists of the shin-hanga (新版画, new prints) style.
His mother, Yoshida Fujio (吉田 ふじを, 1887-1987), was also a Japanese artist, known for both naturalistic and abstract watercolours, oils, and woodblock prints; the first female artist in fact among the esteemed Yoshida family of artists.