Month: March 2011
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Dotted Retro Style Unique Pop Art New York Poster by made_in_atlantis
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New York, the largest city in the United States, is in southeastern New York State, at the mouth of the Hudson River. Washington, D.C. is 230 miles south, Miami 1,340 miles south and Los Angeles 2,875 miles west. New York has had a colorful history, starting with its discovery by Henry Hudson at the beginnings of the 17th century. In 1626, the story goes, the Dutchman Peter Minuit made one of the most remarkable real estate deals in history when he purchased Manhattan Island from the Indians for a reported 24 Dollars worth of trinkest; real estate values have increased considerably then. Sponsored by the Dutch Wst India Company, the young colony, called New Amsterdam, got off to a good start and because of its excellent location as a seaport, prospered immediately.
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Samadhi: Non-Dualistic State of Consciousness
Samadhi in Hinduism, Buddhism, Sikhism and yogic schools is a higher level of concentrated meditation, or dhyāna. In the yoga tradition, it is the eighth and final limb identified in the Yoga Sūtras of Patañjali.
It has been described as a non-dualistic state of consciousness in which the consciousness of the experiencing subject becomes one with the experienced object, and in which the mind becomes still, one-pointed or concentrated though the person remains conscious. In Buddhism, it can also refer to an abiding in which mind becomes very still but does not merge with the object of attention, and is thus able to observe and gain insight into the changing flow of experience.
In Hinduism, samādhi can also refer to videha mukti or the complete absorption of the individual consciousness in the self at the time of death – usually referred to as mahasamādhi.
Vishnu, the Supreme God in Hinduism
Vishnu is the Supreme God in the Vaishnavite tradition of Hinduism. Smarta followers of Adi Shankara, among others, venerate Vishnu as one of the five primary forms of God.
The Vishnu Sahasranama declares Vishnu as Paramatma (supreme soul) and Parameshwara (supreme God). It describes Vishnu as the All-Pervading essence of all beings, the master of—and beyond—the past, present and future, the creator and destroyer of all existences, one who supports, sustains and governs the Universe and originates and develops all elements within. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called ‘Preserver of the universe’.
In the Puranas, Vishnu is described as having the divine colour of water filled clouds, four-armed, holding a lotus, mace, conch (shankha) and chakra (wheel). Vishnu is also described in the Bhagavad Gita as having a ‘Universal Form’ (Vishvarupa) which is beyond the ordinary limits of human perception or imagination.
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The Ten Commandments
1. Thou shalt have no other gods before me.
2. Thou shalt not make unto thee any graven image.
3. Thou shalt not take the name of the Lord thy God in vain.
4. Remember the Sabbath day to keep it holy.
5. Honor thy Father & thy Mother.
6. Thou shalt not kill.
7. Thou shalt not commit adultery.
8. Thou shalt not steal.
9. Thou shalt not bear false witness against thy neighbor.
10. Thou shalt not covet.
The Renaissance, in the largest sense of the term, is the whole process of transition in Europe from the medieval to the modern order. The Revival of Learning, by which is meant more especially the resuscitated knowledge of classical antiquity, is the most potent and characteristic of the forces which operated in the Renaissance. That revival has two aspects. In one, it is the recovery of a lost culture; in another, of even higher and wider significance, it is the renewed diffusion of a liberal spirit which for centuries had been dead or sleeping. The conception which dominated the Middle Ages was that of the Universal Empire and the Universal Church. A gradual decadence of that idea, from the second half of the thirteenth century to the end of the fifteenth, was the clearest outward sign that a great change was beginning to pass over the world. From the twelfth century onwards there was a new stirring of minds, a growing desire of light; and the first large result was the Scholastic Philosophy. That was an attempt to codify all existing knowledge under certain laws and formulas, and so to reconcile it logically with the one Truth; just as all rights are referable to the one Right, that is, to certain general principles of justice. No revolt was implied there, no break with the reigning tendencies of thought. The direct aim of the Schoolmen was not, indeed, to bind all knowledge to the rock of St Peter; but the truth which they took as their standard was that to which the Church had given her sanction.
In the middle of the fourteenth century, when Scholasticism was already waning, another intellectual movement set in. This was Humanism, born in Italy of a new feeling for the past greatness of Rome. And now the barriers so long imposed on the exercise of the reason were broken down; not all at once, but by degrees. It was recognised that there had been a time when men had used all their faculties of mind and imagination without fear or reproof; not restricted to certain paths or bound by formulas, but freely seeking for knowledge in every field of speculation, and for beauty in all the realms of fancy. Those men had bequeathed to posterity a literature different in quality and range from anything that had been written for at housand years. They had left, too, works of architecture such that even the mutilated remains had been regarded by legend as the work of supernatural beings whom heathen poets had constrained by spells. The pagan view was now once more proclaimed, that man was made, not only to toil and suffer, but to enjoy. And naturally enough, in the first reaction from a more ascetic ideal, the lower side of ancient life obscured, with many men, its better aspects. It was thus that Humanism first appeared, bringing a claim for the mental freedom of man, and for the full development of his being. But, in order to see the point of departure, it is necessary to trace in outline the general course of literary tradition in Europe from the fifth century to the fourteenth.
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