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The Delta Machine Tour

The Delta Machine Tour was a worldwide concert tour by English electronic music band Depeche Mode in support of the group's 13th studio album, Delta Machine, released 22 March 2013. Following a warm-up show in Nice, France on 4 May 2013, the tour kicked off in Tel Aviv and continued through Europe until late July. A North American tour followed in late August, beginning in the Detroit suburb of Clarkston and culminating in Austin, Texas in early October; the band performed at the Austin City Limits Music Festival, which in 2013 was held across two weekends for the first time. A second leg in Europe went from 3 November Abu Dhabi to 7 March 2014 Moscow. Among the dates were Dublin, Amsterdam and Belfast, their first shows in Northern Ireland in 30 years; the 25 and 27 November 2013 nights in Berlin were filmed by Anton Corbijn and recorded for the CD/DVD release Depeche Mode Live in Berlin, released 17 November 2014. The Delta Machine Tour is the 9th highest-grossing tour of 2013. Reviews of the tour have been mixed.

A review of the 7 May show in Tel Aviv was positive, citing an excited crowd and a strong performance from lead singer Dave Gahan "who held the crowd in sway the whole time with his deep baritone and slow-grind dance moves." A review of the 9 July show in Switzerland was negative, saying "Depeche Mode fans deserve something better." The show was well-attended, but the performance itself was reviewed poorly due to "mundane" backing videos, a lack of stage props and reliance on Dave Gahan, described as "Freddie Mercury reincarnated as a seahorse." The review rates the show 2 stars out of 4. A review of the 27 July show in Vilnius was positive, starting from the title "Crowd of Many Thousands Raged at Depeche Mode's Concert" and emphasizing the crowd's excitement during "Enjoy The Silence", "Personal Jesus", "Just Can't Get Enough", "I Feel You" and "Never Let Me Down Again". A review of the 20 September show in Dallas praised Dave's vocals, saying "Gahan's oily baritone is the firm anchor for Depeche Mode's sleek, rhythmic songs, which came across more nuanced and vibrant than might be expected in a live setting."

A review of the 8 October show in Phoenix was positive for both Dave and Martin, saying "As brilliant a job as Gahan does at making the spotlight feel wanted, the concert retained its momentum when he left the stage, allowing Gore an opportunity to be the front man." Dave Gahan – lead vocals Martin Goreguitar, synthesizers and backing vocals Andy Fletcher – synthesizers Peter Gordeno – synthesizers, bass guitar, backing vocals Christian Eigner – drums, synthesizers

History of Wat Phra Dhammakaya

Wat Phra Dhammakaya is a Buddhist temple in Thailand. It was founded in 1970 by Luang Por Dhammajayo; the temple's founding has roots in the Dhammakaya Movement founded by Luang Pu Sodh Candasaro at Wat Paknam Bhasicharoen in the early twentieth century. Wat Phra Dhammakaya is known for use of technology; the temple was founded as a meditation center, after Maechi Chandra and the just ordained monk Luang Por Dhammajayo could no longer accommodate the rising number of participants in their activities at Wat Paknam Bhasicharoen, becoming an official temple in 1977. The temple experienced rapid growth during the 1980s, when the temple's programs became known among the urban middle class. Wat Phra Dhammakaya expanded its area during this period and started building its iconic stupa. During the period of the 1997 Asian financial crisis, the temple was subject to widespread criticism for its fundraising methods and teachings, Luang Por Dhammajayo was charged with embezzlement and removed from his office as abbot.

In 2006, the charges were withdrawn and he was restored as abbot. The temple grew further in the following years and became known for its many projects in education, promotion of ethics, scholarship in Thai society; the temple's movement developed an international scope, as of 2007, the temple's following was estimated at one million practitioners worldwide and thirty to fifty international centers outside of Thailand. Under the 2014 military junta, the abbot and the temple were put under scrutiny again and Luang Por Dhammajayo was accused of receiving stolen money of a supporter and money-laundering; this incident led to several standoffs between the temple and the junta leading to 23 day lock down of the temple in 2017 by the junta that made headlines worldwide. In the aftermath of the lock down the junta stated they will look for Luang Por Dhammajayo elsewhere but continued its scrutiny of the temple, giving the vice abbot, Luang Por Dattajivo several charges as well. Wat Phra Dhammakaya started with the maechi Chandra Khonnokyoong.

She was a notable student of Luang Pu Sodh Candasaro. Although illiterate, she was respected for her experience in meditation, rare for a maechi, she managed to attract many well-educated students, despite her rural illiteracy. After Luang Pu Sodh died in 1959, Maechi Chandra transmitted the Dhammakaya tradition to a new generation at Wat Paknam Bhasicharoen, she taught meditation. His parents were Lao Song and Thai-Chinese, separated when he was young. Chaiyabun was raised by his father, an engineer working for a government agency. Chaiyabun developed a strong interest in reading in books on Buddhist practice and biographies of leading people in the world, both religious and political, read about Maechi Chandra in a magazine. In 1963, while enrolled in Kasetsart University, he started visiting Wat Paknam Bhasicharoen, it was here that he started to learn meditation with her. Chaiyabun encouraged his fellow university students to join the activities at Wat Paknam, the community grew. One of these students was Phadet Phongsawat.

In Wat Phra Dhammakaya's biographies, it is told that Phadet held public demonstrations of black magic to his fellow students in his years at Kasetsart University. However, every time Chaiyabun joined to watch one of Phadet's demonstrations, the magic would not work. Phadet therefore became curious, learnt about Dhammakaya meditation from Chaiyabun, he felt inspired by Chaiyabun's sincerity in meditation and his adherence to the Buddhist five precepts. In the beginning, the meditations and teachings were carried out in a small house called "Ban Dhammaprasit" in the compound of Wat Paknam Bhasicharoen. Chaiyabun had set up a group called "Dhammaprasit" and this group had financed the house together in which to organize meditations. Once Chaiyabun was ordained as a monk in 1969 and received the name Phra Dhammajayo, he started teaching Dhammakaya meditation together with Maechi Chandra; because of the popularity of both teachers, the house soon became overcrowded with interested students and they considered it more appropriate to start a new meditation center by themselves.

Although they intended to buy a plot of land in Pathum Thani, the landowner Khunying Prayat Suntharawet gave a plot four times the requested size to practice generosity at the occasion of her birthday. On 20 February 1970, Maechi Chandra, Phra Dhammajayo, Phra Dattajivo and their students moved to the 196-rai plot of land to found a meditation center. Phra Dhammajayo became abbot of the temple and was called Luang Por Dhammajayo from on, Pongsawat was ordained with the name Luang Por Dattajivo and became deputy abbot; the site, sixteen kilometres north of Don Mueang International Airport, was called "Sun Phutthachak-patipattham". At the time Pathum Thani was well outside Bangkok's northern suburbs. From acidic paddy fields, a woodland was created to be a park for meditation practitioners; the initial budget for construction was low, but despite these economical constraints, the construction of the buildings on the land was able to continue. A book about the initiative was compiled, to inspire people to help.

In the accounts of the temple, it is told that the construction happened with great attention for detail. For example, the outside of the wall of the Ubosot was made of gravel, selected manually; because the land at first was ve

Hexis

Hexis is a stable arrangement or disposition, for example a person's health or knowledge or character. It is an Ancient Greek word, important in the philosophy of Aristotle, because of this it has become a traditional word of philosophy, it stems from a verb related to possession or "having", Jacob Klein, for example, translates it as "possession". It is more translated in modern texts as "state", but more as "disposition". Joe Sachs translates it as "active condition", in order to make sure that hexis is not confused with passive conditions of the soul, such as feelings and impulses or mere capacities that belong to us by nature. Sachs points to Aristotle's own distinction, explained for example in Categories 8b, which distinguishes the word diathesis uncontroversially translated as disposition. In this passage, diathesis only applies to passive and shallow dispositions that are easy to remove and change, such as being hot or cold, while hexis is reserved for deeper and more active dispositions, such as properly getting to know something in a way that it will not be forgotten.

Another common example of a human hexis in Aristotle is health and in cases where hexis is discussed in the context of health, it is sometimes translated as "constitution". Apart from needing to be stable or permanent, in contexts concerning humans hexis is generally understood to be contrasted from other dispositions and habits, by being "acquired" by some sort of training or other habituation. According to Plotinus, virtue is a hexis of the soul, not related to praxis and habituation. Other uses occur, for example it is sometimes translated as "habit", based upon the classical translation from Greek to Latin "habitus", which comes from a verb indicating having. Being in a fixed state, as opposed to being stable, is not implied in the original Aristotelian usage of this word, he uses the example of "health" being a hexis. "Having" means In one sense an activity, as it were, of the haver and the thing had, or as in the case of an action or motion. In this way between the man who has a garment and the garment, had, there is a "having."

It is impossible to have a "having" in this sense. But there is another sense of "having" which means a disposition, in virtue of which the thing, disposed is disposed well or badly, either independently or in relation to something else. E.g. health is a state. Further, any part of such a disposition is called a state. So according to Aristotle, a "hexis" is a type of "disposition" which he in turn describes in the same as follows... "Disposition" means arrangement of that which has parts, either in space or in potentiality or in form. It must be a kind of position, as indeed is clear from the word, "disposition", and it is the type of disposition "in virtue of which the thing, disposed is disposed well or badly, either independently or in relation to something else". The wording "in virtue of which" was described in the same passage... "That in virtue of which" has various meanings. The form or essence of each individual thing; the immediate substrate in which a thing is produced. Thus "that in virtue of which" in the primary sense is the form, in the secondary sense, as it were, the matter of each thing, the immediate substrate.

And in general "that in virtue of which" will exist in the same number of senses as "cause." For we say indifferently "in virtue of what has he come?" or "for what reason has he come?" and "in virtue of what has he inferred or inferred falsely?" or "what is the cause of his inference or false inference?". In Aristotle a hexis is an arrangement of parts such that the arrangement might have excellence, being well arranged, or in contrast, might be badly arranged. See Aristotle's Categories viii where a hexis is contrasted with a disposition in terms of it being more permanent and less easy to change; the example given is "knowledge". In the most important case, Aristotle contrasted hexis with energeia at Nicomachean Ethics I.viii.1098b33 and Eudemian Ethics II.i.1218b. The subject here was eudaimonia, the proper aim of human life translated as "happiness" and hexis is contrasted with energeia in order to show the correctness of a proposed definition of eudaimonia - "activity in conformity with virtue" Now with those who pronounce happiness to be virtue, or some particular virtue, our definition is in agreement.

But no doubt it makes a great difference whether we conceive the Supreme Good to depend on possessing virtue