ShenZhen 深圳 and surrounding area from the air

This is an awesome stretch of the Great Wall about two hours or so north east of Beijing. Thrilling, peaceful and picturesque ...

2016 年中山大学毕业季快闪 Sun Yat-Sen University, also known as ZhongShan University, is a public university in GuangDong, south east China. It was founded in 1924 by Dr. Sun Yat-Sen, a revolutionary and the founding father of the Republic of China. Don't miss this; the song at 6:00 will melt any frozen heart ... Malaysian student's 1 month cultural exchange stay. We all get older, but never lose your childhood wonder and love for life ... Life at SYSU ...

ShangHai Silent Rainy Night Walk Tour in Brand New Fashion Lane 宁静的雨夜漫步在上海时尚新地标“今潮8弄”文艺街区|四川北路新面貌 “The Fashion Lane 8” is located on SiChuan North Road, HongKou District, ShangHai. 66 old buildings distributed in 8 old-fashioned lanes are completely preserved here. This is a gorgeously transformed old alley. Each space has its own historical story, allowing tourists to feel the deep history and culture. It is also a good place for people to feel nostalgic. There are various art exhibitions & shows, specialty restaurants, coffee shops and individual bars, which have injected a lot of fresh vitality into the old buildings. 今潮8弄位于上海虹口区的四川北路，这里完整保留了分布在8条老式里弄内的66幢老建筑，这是经过华丽变身的老弄堂，每一处空间都有各自的历史故事，让游客感受到浓浓的历史人文气息，也是人们怀旧的一个好地方。这里有各种文艺展览和演出，特色餐厅，咖啡店和个性酒吧，给老建筑注入了许多新鲜活力。 With Wei's Travel ...

With Wei's Travel ... Bonus film - with Walk East - Bund night walk, looking across the HuangPu river to PuDong ... Bonus film 2 - with Gecko Walks - LuJiaZui ...

With Soph ...

With China Road Tales ... Zezhol Monastery, a spiritual beacon of the Bon Religion Perched dramatically on the cliffs of the renowned holy mountain, Mt. Zezhol, Zezhol Monastery stands as a remarkable testament to the enduring legacy of the Bon religion, one of the oldest spiritual traditions in Tibet; indeed, the indigenous faith of the Qinghai-Tibet Plateau. Located in DingQing County, Chamdo, in eastern Tibet, this sacred site is situated at an impressive altitude of 4,800 meters, making it not only one of the highest monasteries in Tibet but also one of the most significant centers for the Bon religion. The monastery lies approximately 37 kilometers from the county town, adding to its mystique and remoteness, which only enhances its spiritual aura. The Bon Religion: A Deep-Rooted Tradition The Bon religion predates the introduction of Buddhism to Tibet and is believed to have originated in the ancient kingdom of Zhangzhung, centered around the sacred Mount Kailash. Bon has played a crucial role in shaping the spiritual and cultural landscape of Tibet, and despite the dominance of Tibetan Buddhism, Bon continues to thrive in certain areas, particularly in eastern Tibet and in communities that maintain strong ties to their indigenous spiritual heritage. Bon is characterized by its unique practices and rituals, which include worship of nature spirits, ancestor reverence, and a rich tradition of oral teachings. The religion encompasses a wide array of rituals intended to harmonize with natural forces, protect communities from malevolent spirits, and promote the well-being of individuals and society as a whole. Central to Bon is the belief in the interconnectedness of all life, the importance of living in harmony with nature, and the pursuit of spiritual enlightenment. Zezhol Monastery: A Center of Bon Spirituality Zezhol Monastery is not only a religious site but also a living repository of Bon teachings and practices. The monastery's location on Mt. Zezhol, a mountain revered as sacred in the Bon tradition, underscores its importance as a place of pilgrimage and spiritual refuge. The faithful believe that the mountain itself is imbued with spiritual power, and the monastery, perched precariously on its cliffs, serves as a conduit between the physical and spiritual realms. Founded centuries ago, Zezhol Monastery has been a pivotal center for the preservation and dissemination of Bon teachings. It houses ancient scriptures, sacred relics, and thangka paintings that depict the Bon deities and cosmology. The monastery’s monks continue to perform traditional Bon rituals, including offerings to the mountain spirits, ceremonies to ensure harmony between humans and nature, and the recitation of ancient Bon texts. The Continuing Influence of Bon Today Despite the rise of Tibetan Buddhism, the Bon religion has managed to survive and even thrive in certain areas of Tibet. Today, Bon practitioners can be found not only in Tibet but also in Nepal, Bhutan, and among the Tibetan diaspora worldwide. The influence of Bon is particularly evident in eastern Tibet, where communities still practice Bon rituals and uphold its teachings. In some regions, Bon rituals are integrated into local Buddhist practices, creating a syncretic form of spirituality that honors both traditions. For instance, many Tibetan Buddhists incorporate Bon deities and rituals into their own religious practices, recognizing the deep cultural and spiritual roots that Bon has in Tibetan society. Furthermore, Bon teachings on the relationship between humans and the natural world continue to resonate, particularly in the context of environmental preservation and sustainable living. Zezhol Monastery remains a vital symbol of this enduring legacy. Pilgrims from across Tibet and beyond visit the monastery to seek blessings, participate in rituals, and connect with the ancient spiritual traditions that have shaped their culture. The monastery’s remote location, high in the mountains, adds to its allure as a place of profound spiritual significance, where the faithful can retreat from the material world and engage deeply with the sacred. Conclusion Zezhol Monastery is more than just a religious site; it is a living testament to the resilience and continuity of the Bon religion in Tibet. As one of the highest and oldest Bon monasteries, it plays a crucial role in preserving this ancient tradition, offering a place of refuge and spiritual nourishment to those who seek to connect with the deep, mystical roots of Tibetan spirituality. In a rapidly changing world, Zezhol Monastery and the Bon religion it represents continue to provide a link to the past, offering insights and teachings that are as relevant today as they were centuries ago.

In February 2016, 25,000 white roses, actually LED lights, were installed in the Central Promenade and Tamar Park area of Hong Kong's business district, for both Valentine's day and the Lantern Festival, part of the Chinese New Year period. Beautiful ... Plus, views of Hong Kong's skyline ...

In GuiZhou province.

With Cyrus Janssen ... Comment by Gustavo Andrés ... There is an overwhelming assumption in the West that China’s Achilles heel is the state: that it lacks legitimacy. This is the underlying reason why Westerners believe that China’s transformation is unsustainable: that the political system cannot survive. It would be wrong to suggest that attitudes have not shifted: the endurance of the reform period, now over 35 years old, and the scale of its achievement have bred a growing if still grudging respect, and a less apocalyptic view of Chinese political change. Few now regard it to be imminent and many have extended their time horizons somewhat into the future. Nevertheless, most Westerners still regard China’s present political order as lacking legitimacy and as ultimately unsustainable. In the post 1945 period, Westerners have come to believe that Western-style democracy – essentially universal suffrage and a multi-party system – is more or less the sole source of a government’s legitimacy. This is a superficial and ahistorical position. Western-style democracy does not ensure the legitimacy of a regime in the eyes of its people: Italy is perhaps the classic example, with successive governments over a long historical period experiencing a chronic lack of legitimacy. And what of China? Although it does not have Western-style democracy, there is plenty of evidence – for example the Pew Global Attitude surveys and the work of Tony Saich at the Harvard Kennedy School – that the Chinese government enjoys high levels of support and legitimacy, much higher indeed than those of Western governments. How do we explain this? Clearly the reason is not Western-style democracy because China has not chosen this path. The late Lucian W. Pye, in his book ‘Asian Power and Politics’, argues that Western scholars have, in their understanding of politics, prioritised political systems over political cultures: Pye argues, correctly in my view, that the opposite is the case. His insight is highly relevant to the Chinese case. The relationship between the state and society in China is very different from that which characterises Western societies. There are three key elements. First, China is primarily a civilization-state rather than a nation-state, with the overriding and extremely difficult age-old task of government being to maintain the unity of China and its civilization. This has lent the state an enduring authority, importance and centrality in China that is very different from the Western nation-state tradition. The state is intrinsic to China in a way that this is not true in Western societies: they are, in effect, in large degree synonymous. Furthermore the Chinese regard the state in some degree as an expression and extension of themselves. Second, whereas in Western societies the state is seen in an instrumentalist and utilitarian way – in other words, what will it do for me? – in China, following from the Confucian tradition and the idea that the Emperor should model himself on the father’s role as the head of the family, the state is perceived in a familial way, whence the expression ‘nation-family’, or the idea of China as an extended family. Or, to put it another way, in Western societies the state is viewed as an external and somewhat artificial construct, for the Chinese it is an intimate. Third, a much higher premium is placed on the efficiency and efficacy of the state than in the West, whence the importance of meritocracy in the recruitment of public servants. In the West, discussion about the state largely revolves around the manner by which the government is selected, in China, by way of contrast, the competence of the state assumes priority. Fourthly, following from the previous point, the state is expected and required to deliver in China. Over the last few decades, of course, it has presided over and masterminded a huge transformation, the most remarkable in modern economic history. The contrast between the performance of the Chinese and Western economies is manifest. In summary, the relationship between the state and society in China and the West is profoundly different and the reasons lie in the historical and cultural differences between them. They can and should learn from each other but they will remain distinct. So what of the future? As I mentioned at the outset, it is axiomatic in the West that sooner or later China will face a crisis of governance that will result in profound reform along Western lines. In reality, it seems far more likely that the crisis of governance will occur in the West than China. The United States and Europe are in decline and, as a consequence, their ruling elites and political systems are already suffering from declining legitimacy and authority, a process that is likely to continue. China, in contrast, is a rising power whose ruling elite is likely to enjoy growing status and prestige as a consequence. China, though, faces its own kind of governance challenge. The country is changing at extraordinary speed. If one thinks of how the life of an ordinary person has changed over the course of the last three decades, then this is a measure of how everything else, including political rule, must also change in order to survive. Of course, transparency, representivity and accountability have been transformed since Mao’s death, but this is a dynamic process and arguably the greatest changes still lie in the future. It is not that China needs to or should change its system – it has stood the test of time and managed to stay abreast of and lead the wider transformations – but, this notwithstanding, more profound ways must be found to modernise the political system and its institutions if they are to meet the demands and expectations of a very different society.