The Light Beyond

 

"In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters."

 

And God said, “Let there be light,” and there was light.

 

God saw that the light was good, and he separated the light from the darkness."

 

(Genesis 1:1-4 NIV)

 

In the beginning you laid the foundations of the earth, and the heavens are the work of your hands.

 

(Psalm 102:25 NIV)

 

O Lord my God, When I in awesome wonder,

Consider all the worlds Thy Hands have made;

I see the stars, I hear the rolling thunder,

Thy power throughout the universe displayed.

 

(How Great Thou Art)

   

בְּרֵאשִׁית, בָּרָא אֱלֹהִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. ב וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹהִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. ג וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר. ד וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ. ה וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה; וַיְהִי-עֶרֶב וַיְהִי-בֹקֶר, יוֹם אֶחָד.

Genesis

In the beginning God created the heavens and the earth. 2Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

3And God said, “Let there be light,” and there was light. 4God saw that the light was good, and he separated the light from the darkness. 5God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day.

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www.brianwehrung.com

 

Concerning Forms in Art – The Transcendent Unity of Religions

 

It may seem surprising that we should introduce a subject that not only appears to have little or no connection with anything that has gone before, but also in itself seems to be of secondary importance; in fact however, this question of forms in art is by no means a negligible one and is closely connected with the general questions dealt with in this book.

 

First of all however, there is a matter of terminology that calls for a few words of explanation: in speaking of „forms in art” and not just „forms”, our purpose is to make it clear that we are not dealing with abstract forms, but on the contrary, with things that are sensible by definition; if on the other hand, we avoid speaking of "'artistic forms," it is because the epithet „artistic” carries with it in present-day language, a notion of luxury and therefore of superfluity, and this corresponds to something diametrically opposed to what we have in mind.

 

The expression „forms in art” is really a pleonasm, inasmuch as it is not possible, traditionally speaking, to dissociate form from art the latter being simply the principle of manifestation of th former; however, we have been obliged to use this pleonasm for the reasons just given.

 

If the importance of forms is to be understood it is necessary to appreciate the fact that it is the sensible form that, symbolically, corresponds most directly to the Intellect, by reason of the inverse analogy connecting the principial and manifested orders. ["Art", said St. Thomas Aquinas, "is associated with knowledge".]

 

In consequence of this analogy the highest realities are most clearly manifested in their remotest reflections, namely, in the sensible or material order, and herein lies the deepest meaning of the proverb „Extremes meet”; to which one might add that it is for this same reason that Revelation descended not only into the souls of the Prophets, but also into their bodies, which presupposed their physical perfection.

 

Sensible forms therefore correspond with exactness to intellections, and it is for this reason that traditional art has rules that apply the cosmic laws and universal principles to the domain of forms, and that, beneath their more general outward aspect, reveal the style of the civilization under consideration, this style in its turn rendering explicit the form of intellectuality of that civilization.

 

When art ceases to be traditional and becomes human, individual, and therefore arbitrary, that is infallibly the sign - and secondarily the cause - of an intellectual decline, a weakening, which, in the sight of those who are skilled in the „discernment of spirits” and who look upon things with

an unprejudiced eye, is expressed by the more or less incoherent and spiritually insignificant, we would go even as far as to say unintelligible character of the forms.

 

[We are referring here to the decadence of certain branches of religious art during the Gothic period especially in its latter part. and to Western art as a whole from the Renaissance onward: Christian art (architecture, sculpture, painting, liturgical goldsmithery, and so on). which formerly was sacred symbolical. and spiritual. had to give way before the invasion of neoantique and naturalistic, individualistic, and sentimental art; this art, which contained absolutely nothing"miraculous" - no matter what those who believe in the „Greek miracle" may care to think - is quite unfitted for the transmission of intellectual intuitions and no longer answers to anything higher than collective psychic-aspirations: it is thus as far removed as can be from intellectual contemplation and takes into consideration sentimentality only. Moreover, sentimentality debases itself in the measure that it caters to the needs of the masses, until it ends in a saccharine and pathetic vulgarity. It is strange that no one has understood to what a degree this barbarism of forms, which reached a zenith of empty and miserable exhibitionism in the period of Louis XV, contributed - and still contributes - to driving many souls (and by no means the worst) away from the Church: they feel literally choked in surroundings that do not allow their intelligence room to breathe. Let us note in passing that the historical connection between the new St. Peter's Basilica in Rome - of the Renaissance period, therefore antispiritual and showy, "human" one might say - and the origin of the Reformation are unfortunately very far from fortuitous.]

 

In order to forestall any possible objection, we would stress the fact that in intellectually healthy civilizations - the Christian civilization of the Middle Ages, for instance - spirituality often affirms itself by a marked indifference to forms, and sometimes even reveals a tendency to turn away from them, as is shown by the example of St. Bernard when he condemned images in monasteries, which, it must be said in nowise signifies the acceptance of ugliness and barbarism any more than poverty implies the possession of things that are mean in themselves. But in a world where traditional art is dead where consequently form itself is invaded by everything that is contrary to spirituality and where nearly every formal expression is corrupted at its very roots, the traditional regularity of forms takes on a very special spiritual importance that it could not have possessed at the beginning, since the absence of the spirit in forms was then inconceivable.

 

What has been said concerning the intellectual quality of sensible forms must not make us overlook the fact that the further one goes back to the origins of a given religion, the less those forms appear in a state of full development. The pseudoform, that is to say, an arbitrary form, is always excluded as already stated, but form as such can also be virtually absent, at least in certain more or less peripheral domains. On the other hand the nearer one draws to the end of the religious cycle under consideration, the greater the importance attaching to formalism, even from the so-called artistic point of view, since the forms have by then become almost indispensable channels for the actualization of the spiritual deposit of the religion.

 

What should never be forgotten is the fact that the absence of the formal element is not equivalent to the presence of the amorphous, and vice versa; the amorphous and the barbarous will never attain the majestic beauty of the void whatever may be believed by those who have an interest in passing off a deficiency for a superiority.

 

[The claim has sometimes been put forward that Christianity, on the ground that it stands above forms, cannot be identified with any particular civilization; it is indeed understandable that some people would like to find consolation for the loss of Christian civilization, including its art, but the opinion we have just quoted is nonetheless inexcusable.]

 

This law of compensation, by virtue of which certain relationships of proportion undergo a more or less marked inversion during the course of a religious cycle, can be applied in all spheres: for instance, we may quote the following saying (hadith) of the Prophet Mohammed: „In the beginning of Islam, he who omits a tenth of the Law is damned; but in the latter days, he who shall accomplish a tenth thereof will be saved".

 

The analogical relationship between intellections and material forms explains how it became possible for esoterism to be grafted onto the exercise of the crafts and especially architectural art; the cathedrals that the Christian initiates left behind them offer the most explicit as well as the most dazzling proof of the spiritual exaltation of the Middle Ages.

 

[When standing before a cathedral, a person really feels he is placed at the center of the world; standing before a church of the Renaissance, Baroque, or Rococo periods, he merely feels himself to be in Europe.]

 

This brings us to a most important aspect of the question now before us, namely, the action of esoterism on exoterism through the medium of sensible forms, the production of which is precisely the prerogative of craft initiation. Through these forms, which act as vehicles of the integral religious doctrine, and which thanks to their symbolism translate this doctrine into a language that is both immediate and universal, esoterism infuses an intellectual quality into the properly devotional part of the tradition, thereby establishing a balance the absence of which would finally bring about the dissolution of the whole civilization, as has happened in the Christian world.

 

The abandoning of sacred art deprived esoterism of its most direct means of action.The outward religion insisted more and more on its own peculiarities, that is to say, its limitations, until finally, by want of that current of universality that through the language of forms, had quickened and stabilized the religious civilization, reactions in a contrary sense were brought about; that is to say, the formal limitations - instead of being compensated and thereby stabilized by means of the supraformal interferences of esoterism - gave rise (through their opacity or massiveness) to negations that might be qualified as infraformal, resulting as they did from an individual arbitrariness that, far from being a form of the truth, was merely a formless chaos of opinions and fancies.

 

----

 

Frithjof Schuon: The Transcendent Unity of Religions

 

God's words | Why is it only through experiencing and submitting to the work of God incarnate that one can achieve knowledge of God? | the work of the Holy Spirit | www.holyspiritspeaks.org/gospel/gods-incarnation-10/

Almighty God says:”God’s arrival in the flesh is primarily to enable people to see the real deeds of God, to materialize the formless Spirit in the flesh, and allow people to see and touch Him. In this way, those who are made complete by Him will live Him out, they will be gained by Him, and after His heart. If God only spoke in heaven, and did not actually come on earth, then people would still be incapable of knowing God, they would only be able to preach God’s deeds using empty theory, and would not have God’s words as reality. God has come on earth primarily to act as an exemplar and a model for those who are to be gained by God; only in this way can people actually know God, and touch God, and see Him, and only then can they truly be gained by God.”

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Image Source: The Church of Almighty God

 

Game created by Jade n_n

 

Integrity Toys fans all know what a grail doll is. When we think of it, we can almost see the image of Poesie Sans Couleur Vanessa or Optic Verve Agnes come alive before our own eyes. But what is a grail? Is it more something precious or something unreachable? For this game we will focus on the first definition of a grail, so post a picture of a doll you consider your own unique personal grail. It can be a girl or a guy, a not-so-famous or a very elusive doll, a custom creation or, of course, a very well known doll 'celebrity' like the rarest Elyses or Poppys.

 

I was invited to this tag game by Dolldiva67, Bogostick, and vlanfear. Thank you all very much! :-)

 

I don't have a grail doll. There are dolls in my collection that are dearer to me than others, but none that I see or treat as a 'true grail'. For this tag game I made a choice though.

 

The 2014 Urban Safari Collection was the first Fashion Royalty Collection I really noticed, after learning that Integrity Toys existed only a few months before. There were a few gorgeous dolls in that collection like Cold Shoulder Eugenia, On the Rise Elise, or Elusive Creature Natalia. But one doll appealed to me more than all the others: Fashion Explorer Vanessa. At that time she was readily available nude on the secondary market, though not complete at a price I was willing to pay. My guess is most collectors/buyers kept parts of her outfit and ditched/sold the rest. From a certain point of view her bag and her boots are the best parts of this set. In the end I was able to buy the gorgeous Faded Desert Kyori (who would be another valid choice as “personal grail” for this tag game as my very first FR doll), but Vanessa eluded me.

 

At the beginning of 2015 I joined the W Club for the first time. Around the middle of the year IT announced a “Warehouse find” and offered a limited number of Fashion Explorer Vanessas to W Club members on a first come first served basis. Of course I pounced and finally got my hands on her.

 

I like the Lara Croft vibe and her facial expression. The less said about her formless top, the better.

The mini-skirt doesn't hurt and the boots and the bag are outstanding. One day I will be bold enough and try to restyle her hair. She's still my favorite Vanessa and in my eyes very underappriciated.

The Tower of London, officially His Majesty's Royal Palace and Fortress of the Tower of London, is a historic castle on the north bank of the River Thames in central London, England. It lies within the London Borough of Tower Hamlets, which is separated from the eastern edge of the square mile of the City of London by the open space known as Tower Hill. It was founded toward the end of 1066 as part of the Norman Conquest. The White Tower, which gives the entire castle its name, was built by William the Conqueror in 1078 and was a resented symbol of oppression, inflicted upon London by the new Norman ruling class. The castle was also used as a prison from 1100 (Ranulf Flambard) until 1952 (Kray twins), although that was not its primary purpose. A grand palace early in its history, it served as a royal residence. As a whole, the Tower is a complex of several buildings set within two concentric rings of defensive walls and a moat. There were several phases of expansion, mainly under kings Richard I, Henry III, and Edward I in the 12th and 13th centuries. The general layout established by the late 13th century remains despite later activity on the site.

 

The Tower of London has played a prominent role in English history. It was besieged several times, and controlling it has been important to controlling the country. The Tower has served variously as an armoury, a treasury, a menagerie, the home of the Royal Mint, a public record office, and the home of the Crown Jewels of England. From the early 14th century until the reign of Charles II in the 17th century, a procession would be led from the Tower to Westminster Abbey on the coronation of a monarch. In the absence of the monarch, the Constable of the Tower is in charge of the castle. This was a powerful and trusted position in the medieval period. In the late 15th century, the Princes in the Tower were housed at the castle when they mysteriously disappeared, presumed murdered. Under the Tudors, the Tower became used less as a royal residence, and despite attempts to refortify and repair the castle, its defences lagged behind developments to deal with artillery.

 

The zenith of the castle's use as a prison was the 16th and 17th centuries, when many figures who had fallen into disgrace, such as Elizabeth I before she became queen, Sir Walter Raleigh, and Elizabeth Throckmorton, were held within its walls. This use has led to the phrase "sent to the Tower". Despite its enduring reputation as a place of torture and death, popularised by 16th-century religious propagandists and 19th-century writers, only seven people were executed within the Tower before the world wars of the 20th century. Executions were more commonly held on the notorious Tower Hill to the north of the castle, with 112 occurring there over a 400-year period. In the latter half of the 19th century, institutions such as the Royal Mint moved out of the castle to other locations, leaving many buildings empty. Anthony Salvin and John Taylor took the opportunity to restore the Tower to what was felt to be its medieval appearance, clearing out many of the vacant post-medieval structures.

 

In the First and Second World Wars, the Tower was again used as a prison and witnessed the executions of 12 men for espionage. After the Second World War, damage caused during the Blitz was repaired, and the castle reopened to the public. Today, the Tower of London is one of the country's most popular tourist attractions. Under the ceremonial charge of the Constable of the Tower, operated by the Resident Governor of the Tower of London and Keeper of the Jewel House, and guarded by the Yeomen Warders, the property is cared for by the charity Historic Royal Palaces and is protected as a World Heritage Site.

 

Architecture

The Tower was oriented with its strongest and most impressive defences overlooking Saxon London, which archaeologist Alan Vince suggests was deliberate. It would have visually dominated the surrounding area and stood out to traffic on the River Thames. The castle is made up of three "wards", or enclosures. The innermost ward contains the White Tower and is the earliest phase of the castle. Encircling it to the north, east, and west is the inner ward, built during the reign of Richard I (1189–1199). Finally, there is the outer ward which encompasses the castle and was built under Edward I. Although there were several phases of expansion after William the Conqueror founded the Tower of London, the general layout has remained the same since Edward I completed his rebuild in 1285.

 

The castle encloses an area of almost 12 acres (4.9 hectares) with a further 6 acres (2.4 ha) around the Tower of London constituting the Tower Liberties – land under the direct influence of the castle and cleared for military reasons. The precursor of the Liberties was laid out in the 13th century when Henry III ordered that a strip of land adjacent to the castle be kept clear. Despite popular fiction, the Tower of London never had a permanent torture chamber, although the basement of the White Tower housed a rack in later periods. Tower Wharf was built on the bank of the Thames under Edward I and was expanded to its current size during the reign of Richard II (1377–1399).

 

White Tower

The White Tower is a keep (also known as a donjon), which was often the strongest structure in a medieval castle, and contained lodgings suitable for the lord – in this case, the king or his representative. According to military historian Allen Brown, "The great tower [White Tower] was also, by virtue of its strength, majesty and lordly accommodation, the donjon par excellence". As one of the largest keeps in the Christian world, the White Tower has been described as "the most complete eleventh-century palace in Europe".

 

The White Tower, not including its projecting corner towers, measures 36 by 32 metres (118 by 105 ft) at the base, and is 27 m (90 ft) high at the southern battlements. The structure was originally three storeys high, comprising a basement floor, an entrance level, and an upper floor. The entrance, as is usual in Norman keeps, was above ground, in this case on the south face, and accessed via a wooden staircase which could be removed in the event of an attack. It was probably during Henry II's reign (1154–1189) that a forebuilding was added to the south side of the tower to provide extra defences to the entrance, but it has not survived. Each floor was divided into three chambers, the largest in the west, a smaller room in the north-east, and the chapel taking up the entrance and upper floors of the south-east. At the western corners of the building are square towers, while to the north-east a round tower houses a spiral staircase. At the south-east corner there is a larger semi-circular projection which accommodates the apse of the chapel. As the building was intended to be a comfortable residence as well as a stronghold, latrines were built into the walls, and four fireplaces provided warmth.

 

The main building material is Kentish ragstone, although some local mudstone was also used. Caen stone was imported from northern France to provide details in the Tower's facing, although little of the original material survives as it was replaced with Portland stone in the 17th and 18th centuries. Reigate stone was also used as ashlar and for carved details. Its location, in the lower courses of the building and at higher levels corresponding to a building break, suggest it was readily available and may have been used when access to Caen stone was restricted. As most of the Tower's windows were enlarged in the 18th century, only two original – albeit restored – examples remain, in the south wall at the gallery level.

 

The tower was terraced into the side of a mound, so the northern side of the basement is partially below ground level. As was typical of most keeps, the bottom floor was an undercroft used for storage. One of the rooms contained a well. Although the layout has remained the same since the tower's construction, the interior of the basement dates mostly from the 18th century when the floor was lowered and the pre-existing timber vaults were replaced with brick counterparts. The basement is lit through small slits.

 

The entrance floor was probably intended for the use of the Constable of the Tower, Lieutenant of the Tower of London and other important officials. The south entrance was blocked during the 17th century, and not reopened until 1973. Those heading to the upper floor had to pass through a smaller chamber to the east, also connected to the entrance floor. The crypt of St John's Chapel occupied the south-east corner and was accessible only from the eastern chamber. There is a recess in the north wall of the crypt; according to Geoffrey Parnell, Keeper of the Tower History at the Royal Armouries, "the windowless form and restricted access, suggest that it was designed as a strong-room for safekeeping of royal treasures and important documents".

 

The upper floor contained a grand hall in the west and residential chamber in the east – both originally open to the roof and surrounded by a gallery built into the wall – and St John's Chapel in the south-east. The top floor was added in the 15th century, along with the present roof. St John's Chapel was not part of the White Tower's original design, as the apsidal projection was built after the basement walls. Due to changes in function and design since the tower's construction, except for the chapel little is left of the original interior.[20] The chapel's current bare and unadorned appearance is reminiscent of how it would have been in the Norman period. In the 13th century, during Henry III's reign, the chapel was decorated with such ornamentation as a gold-painted cross, and stained glass windows that depicted the Virgin Mary and the Holy Trinity.

 

Innermost ward

The innermost ward encloses an area immediately south of the White Tower, stretching to what was once the edge of the River Thames. As was the case at other castles, such as the 11th-century Hen Domen, the innermost ward was probably filled with timber buildings from the Tower's foundation. Exactly when the royal lodgings began to encroach from the White Tower into the innermost ward is uncertain, although it had happened by the 1170s. The lodgings were renovated and elaborated during the 1220s and 1230s, becoming comparable with other palatial residences such as Windsor Castle. Construction of Wakefield and Lanthorn Towers – located at the corners of the innermost ward's wall along the river – began around 1220. They probably served as private residences for the queen and king respectively.

 

The earliest evidence for how the royal chambers were decorated comes from Henry III's reign: the queen's chamber was whitewashed, and painted with flowers and imitation stonework. A great hall existed in the south of the ward, between the two towers. It was similar to, although slightly smaller than, that also built by Henry III at Winchester Castle. Near Wakefield Tower was a postern gate which allowed private access to the king's apartments. The innermost ward was originally surrounded by a protective ditch, which had been filled in by the 1220s. Around this time, a kitchen was built in the ward. Between 1666 and 1676, the innermost ward was transformed and the palace buildings removed. The area around the White Tower was cleared so that anyone approaching would have to cross open ground. The Jewel House was demolished, and the Crown Jewels moved to Martin Tower.

 

Inner ward

The inner ward was created during Richard the Lionheart's reign, when a moat was dug to the west of the innermost ward, effectively doubling the castle's size. Henry III created the ward's east and north walls, and the ward's dimensions remain to this day. Most of Henry's work survives, and only two of the nine towers he constructed have been completely rebuilt. Between the Wakefield and Lanthorn Towers, the innermost ward's wall also serves as a curtain wall for the inner ward. The main entrance to the inner ward would have been through a gatehouse, most likely in the west wall on the site of what is now Beauchamp Tower. The inner ward's western curtain wall was rebuilt by Edward I. The 13th-century Beauchamp Tower marks the first large-scale use of brick as a building material in Britain, since the 5th-century departure of the Romans. The Beauchamp Tower is one of 13 towers that stud the curtain wall. Clockwise from the south-west corner they are: Bell, Beauchamp, Devereux, Flint, Bowyer, Brick, Martin, Constable, Broad Arrow, Salt, Lanthorn, Wakefield, and the Bloody Tower. While these towers provided positions from which flanking fire could be deployed against a potential enemy, they also contained accommodation. As its name suggests, Bell Tower housed a belfry, its purpose to raise the alarm in the event of an attack. The royal bow-maker, responsible for making longbows, crossbows, catapults, and other siege and hand weapons, had a workshop in the Bowyer Tower. A turret at the top of Lanthorn Tower was used as a beacon by traffic approaching the Tower at night.

 

As a result of Henry's expansion, St Peter ad Vincula, a Norman chapel which had previously stood outside the Tower, was incorporated into the castle. Henry decorated the chapel by adding glazed windows, and stalls for himself and his queen. It was rebuilt by Edward I at a cost of over £300[36] and again by Henry VIII in 1519; the current building dates from this period, although the chapel was refurbished in the 19th century. Immediately west of Wakefield Tower, the Bloody Tower was built at the same time as the inner ward's curtain wall, and as a water-gate provided access to the castle from the River Thames. It was a simple structure, protected by a portcullis and gate. The Bloody Tower acquired its name in the 16th century, as it was believed to be the site of the murder of the Princes in the Tower. Between 1339 and 1341, a gatehouse was built into the curtain wall between Bell and Salt Towers. During the Tudor period, a range of buildings for the storage of munitions was built along the inside of the north inner ward. The castle buildings were remodelled during the Stuart period, mostly under the auspices of the Office of Ordnance. In 1663, just over £4,000 was spent building a new storehouse (now known as the New Armouries) in the inner ward. Construction of the Grand Storehouse north of the White Tower began in 1688, on the same site as the dilapidated Tudor range of storehouses; it was destroyed by fire in 1841. The Waterloo Block, a former barracks in the castellated Gothic Revival style with Domestic Tudor details, was built on the site and remains to this day, housing the Crown Jewels on the ground floor.

 

Outer ward

A third ward was created during Edward I's extension to the Tower, as the narrow enclosure completely surrounded the castle. At the same time a bastion known as Legge's Mount was built at the castle's northwest corner. Brass Mount, the bastion in the northeast corner, was a later addition. The three rectangular towers along the east wall 15 metres (49 ft) apart were dismantled in 1843. Although the bastions have often been ascribed to the Tudor period, there is no evidence to support this; archaeological investigations suggest that Legge's Mount dates from the reign of Edward I. Blocked battlements (also known as crenellations) in the south side of Legge's Mount are the only surviving medieval battlements at the Tower of London (the rest are Victorian replacements). A new 50-metre (160 ft) moat was dug beyond the castle's new limits; it was originally 4.5 metres (15 ft) deeper in the middle than it is today. With the addition of a new curtain wall, the old main entrance to the Tower of London was obscured and made redundant; a new entrance was created in the southwest corner of the external wall circuit. The complex consisted of an inner and an outer gatehouse and a barbican, which became known as the Lion Tower as it was associated with the animals as part of the Royal Menagerie since at least the 1330s. The Lion Tower itself no longer survives.

 

Edward extended the south side of the Tower of London onto land that had previously been submerged by the River Thames. In this wall, he built St Thomas's Tower between 1275 and 1279; later known as Traitors' Gate, it replaced the Bloody Tower as the castle's water-gate. The building is unique in England, and the closest parallel is the now demolished water-gate at the Louvre in Paris. The dock was covered with arrowslits in case of an attack on the castle from the River; there was also a portcullis at the entrance to control who entered. There were luxurious lodgings on the first floor. Edward also moved the Royal Mint into the Tower; its exact location early on is unknown, although it was probably in either the outer ward or the Lion Tower. By 1560, the Mint was located in a building in the outer ward near Salt Tower. Between 1348 and 1355, a second water-gate, Cradle Tower, was added east of St Thomas's Tower for the king's private use.

 

Foundation and early history

Victorious at the Battle of Hastings on 14 October 1066, the invading Duke of Normandy, William the Conqueror, spent the rest of the year securing his holdings by fortifying key positions. He founded several castles along the way, but took a circuitous route toward London; only when he reached Canterbury did he turn towards England's largest city. As the fortified bridge into London was held by Saxon troops, he decided instead to ravage Southwark before continuing his journey around southern England. A series of Norman victories along the route cut the city's supply lines and in December 1066, isolated and intimidated, its leaders yielded London without a fight. Between 1066 and 1087, William established 36 castles, although references in the Domesday Book indicate that many more were founded by his subordinates. The Normans undertook what has been described as "the most extensive and concentrated programme of castle-building in the whole history of feudal Europe". They were multi-purpose buildings, serving as fortifications (used as a base of operations in enemy territory), centres of administration, and residences.

 

William sent an advance party to prepare the city for his entrance, to celebrate his victory and found a castle; in the words of William's biographer, William of Poitiers, "certain fortifications were completed in the city against the restlessness of the huge and brutal populace. For he [William] realised that it was of the first importance to overawe the Londoners". At the time, London was the largest town in England; the foundation of Westminster Abbey and the old Palace of Westminster under Edward the Confessor had marked it as a centre of governance, and with a prosperous port it was important for the Normans to establish control over the settlement. The other two castles in London – Baynard's Castle and Montfichet's Castle – were established at the same time. The fortification that would later become known as the Tower of London was built onto the south-east corner of the Roman town walls, using them as prefabricated defences, with the River Thames providing additional protection from the south. This earliest phase of the castle would have been enclosed by a ditch and defended by a timber palisade, and probably had accommodation suitable for William.

 

Most of the early Norman castles were built from timber, but by the end of the 11th century a few, including the Tower of London, had been renovated or replaced with stone. Work on the White Tower – which gives the whole castle its name – is usually considered to have begun in 1078, however the exact date is uncertain. William made Gundulf, Bishop of Rochester, responsible for its construction, although it may not have been completed until after William's death in 1087. The White Tower is the earliest stone keep in England, and was the strongest point of the early castle. It also contained grand accommodation for the king. At the latest, it was probably finished by 1100 when Bishop Ranulf Flambard was imprisoned there. Flambard was loathed by the English for exacting harsh taxes. Although he is the first recorded prisoner held in the Tower, he was also the first person to escape from it, using a smuggled rope secreted in a butt of wine. He was held in luxury and permitted servants, but on 2 February 1101 he hosted a banquet for his captors. After plying them with drink, when no one was looking he lowered himself from a secluded chamber, and out of the Tower. The escape came as such a surprise that one contemporary chronicler accused the bishop of witchcraft.

 

The Anglo-Saxon Chronicle records that in 1097 King William II ordered a wall to be built around the Tower of London; it was probably built from stone and likely replaced the timber palisade that arced around the north and west sides of the castle, between the Roman wall (to the east) and the Thames (to the south). The Norman Conquest of London manifested itself not only with a new ruling class, but in the way the city was structured. Land was confiscated and redistributed amongst the Normans, who also brought over hundreds of Jews, for financial reasons. The Jews arrived under the direct protection of the Crown, as a result of which Jewish communities were often found close to castles. The Jews used the Tower as a retreat, when threatened by anti-Jewish violence.

 

The death in 1135 of Henry I left England with a disputed succession; although the king had persuaded his most powerful barons to swear support for the Empress Matilda, just a few days after Henry's death Stephen of Blois arrived from France to lay claim to the throne. The importance of the city and its Tower is marked by the speed at which he secured London. The castle, which had not been used as a royal residence for some time, was usually left in the charge of a Constable, a post held at this time by Geoffrey de Mandeville. As the Tower was considered an impregnable fortress in a strategically important position, possession was highly valued. Mandeville exploited this, selling his allegiance to Matilda after Stephen was captured in 1141 at the Battle of Lincoln. Once her support waned, the following year he resold his loyalty to Stephen. Through his role as Constable of the Tower, Mandeville became "the richest and most powerful man in England". When he tried the same ploy again, this time holding secret talks with Matilda, Stephen had him arrested, forced him to cede control of his castles, and replaced him with one of his most loyal supporters. Until then the position had been hereditary, originally held by Geoffrey de Mandeville, but the position's authority was such that from then on it remained in the hands of an appointee of the monarch. The position was usually given to someone of great importance, who might not always be at the castle due to other duties. Although the Constable was still responsible for maintaining the castle and its garrison, from an early stage he had a subordinate to help with this duty: the Lieutenant of the Tower.[70] Constables also had civic duties relating to the city. Usually they were given control of the city and were responsible for levying taxes, enforcing the law and maintaining order. The creation in 1191 of the position of Lord Mayor of London removed many of the Constable's civic powers, and at times led to friction between the two.

 

Expansion

The castle probably retained its form as established by 1100 until the reign of Richard I (1189–1199). The castle was extended under William Longchamp, King Richard's Lord Chancellor and the man in charge of England while he was on crusade. The Pipe Rolls record £2,881 1s 10d spent at the Tower of London between 3 December 1189 and 11 November 1190, from an estimated £7,000 spent by Richard on castle building in England. According to the contemporary chronicler Roger of Howden, Longchamp dug a moat around the castle and tried in vain to fill it from the Thames. Longchamp was also Constable of the Tower, and undertook its expansion while preparing for war with King Richard's younger brother, Prince John, who in Richard's absence arrived in England to try to seize power. As Longchamp's main fortress, he made the Tower as strong as possible. The new fortifications were first tested in October 1191, when the Tower was besieged for the first time in its history. Longchamp capitulated to John after just three days, deciding he had more to gain from surrender than prolonging the siege.

 

John succeeded Richard as king in 1199, but his rule proved unpopular with many of his barons, who in response moved against him. In 1214, while the king was at Windsor Castle, Robert Fitzwalter led an army into London and laid siege to the Tower. Although under-garrisoned, the Tower resisted and the siege was lifted once John signed the Magna Carta. The king reneged on his promises of reform, leading to the outbreak of the First Barons' War. Even after the Magna Carta was signed, Fitzwalter maintained his control of London. During the war, the Tower's garrison joined forces with the barons. John was deposed in 1216 and the barons offered the English throne to Prince Louis, the eldest son of the French king. However, after John's death in October 1216, many began to support the claim of his eldest son, Henry III. War continued between the factions supporting Louis and Henry, with Fitzwalter supporting Louis. Fitzwalter was still in control of London and the Tower, both of which held out until it was clear that Henry III's supporters would prevail.

 

In the 13th century, Kings Henry III (1216–1272) and Edward I (1272–1307) extended the castle, essentially creating it as it stands today. Henry was disconnected from his barons, and a mutual lack of understanding led to unrest and resentment towards his rule. As a result, he was eager to ensure the Tower of London was a formidable fortification; at the same time Henry was an aesthete and wished to make the castle a comfortable place to live. From 1216 to 1227 nearly £10,000 was spent on the Tower of London; in this period, only the work at Windsor Castle cost more (£15,000). Most of the work was focused on the palatial buildings of the innermost ward. The tradition of whitewashing the White Tower (from which it derives its name) began in 1240.

 

Beginning around 1238, the castle was expanded to the east, north, and north-west. The work lasted through the reign of Henry III and into that of Edward I, interrupted occasionally by civil unrest. New creations included a new defensive perimeter, studded with towers, while on the west, north, and east sides, where the wall was not defended by the river, a defensive ditch was dug. The eastern extension took the castle beyond the bounds of the old Roman settlement, marked by the city wall which had been incorporated into the castle's defences. The Tower had long been a symbol of oppression, despised by Londoners, and Henry's building programme was unpopular. So when the gatehouse collapsed in 1240, the locals celebrated the setback. The expansion caused disruption locally and £166 was paid to St Katherine's Hospital and the prior of Holy Trinity in compensation.

 

Henry III often held court at the Tower of London, and held parliament there on at least two occasions (1236 and 1261) when he felt that the barons were becoming dangerously unruly. In 1258, the discontented barons, led by Simon de Montfort, forced the King to agree to reforms including the holding of regular parliaments. Relinquishing the Tower of London was among the conditions. Henry III resented losing power and sought permission from the pope to break his oath. With the backing of mercenaries, Henry installed himself in the Tower in 1261. While negotiations continued with the barons, the King ensconced himself in the castle, although no army moved to take it. A truce was agreed with the condition that the King hand over control of the Tower once again. Henry won a significant victory at the Battle of Evesham in 1265, allowing him to regain control of the country and the Tower of London. Cardinal Ottobuon came to England to excommunicate those who were still rebellious; the act was deeply unpopular and the situation was exacerbated when the cardinal was granted custody of the Tower. Gilbert de Clare, 6th Earl of Hertford, marched on London in April 1267 and laid siege to the castle, declaring that custody of the Tower was "not a post to be trusted in the hands of a foreigner, much less of an ecclesiastic". Despite a large army and siege engines, Gilbert de Clare was unable to take the castle. The Earl retreated, allowing the King control of the capital, and the Tower experienced peace for the rest of Henry's reign.

 

Although he was rarely in London, Edward I undertook an expensive remodelling of the Tower, costing £21,000 between 1275 and 1285, over double that spent on the castle during the whole of Henry III's reign. Edward I was a seasoned castle builder, and used his experience of siege warfare during the crusades to bring innovations to castle building. His programme of castle building in Wales heralded the introduction of the widespread use of arrowslits in castle walls across Europe, drawing on Eastern influences. At the Tower of London, Edward filled in the moat dug by Henry III and built a new curtain wall along its line, creating a new enclosure. A new moat was created in front of the new curtain wall. The western part of Henry III's curtain wall was rebuilt, with Beauchamp Tower replacing the castle's old gatehouse. A new entrance was created, with elaborate defences including two gatehouses and a barbican. In an effort to make the castle self-sufficient, Edward I also added two watermills. Six hundred Jews were imprisoned in the Tower of London in 1278, charged with coin clipping. Persecution of the country's Jewish population under Edward began in 1276 and culminated in 1290 when he issued the Edict of Expulsion, forcing the Jews out of the country. In 1279, the country's numerous mints were unified under a single system whereby control was centralised to the mint within the Tower of London, while mints outside of London were reduced, with only a few local and episcopal mints continuing to operate.

 

Later Medieval Period

During Edward II's reign (1307–1327) there was relatively little activity at the Tower of London. However, it was during this period that the Privy Wardrobe was founded. The institution was based at the Tower and responsible for organising the state's arms. In 1321, Margaret de Clare, Baroness Badlesmere became the first woman imprisoned in the Tower of London after she refused Queen Isabella admittance to Leeds Castle and ordered her archers to target Isabella, killing six of the royal escort. Generally reserved for high-ranking inmates, the Tower was the most important royal prison in the country. However it was not necessarily very secure, and throughout its history people bribed the guards to help them escape. In 1323, Roger Mortimer, Baron Mortimer, was aided in his escape from the Tower by the Sub-Lieutenant of the Tower who let Mortimer's men inside. They hacked a hole in his cell wall and Mortimer escaped to a waiting boat. He fled to France where he encountered Edward's Queen. They began an affair and plotted to overthrow the King.

 

One of Mortimer's first acts on entering England in 1326 was to capture the Tower and release the prisoners held there. For four years he ruled while Edward III was too young to do so himself; in 1330, Edward and his supporters captured Mortimer and threw him into the Tower. Under Edward III's rule (1312–1377) England experienced renewed success in warfare after his father's reign had put the realm on the backfoot against the Scots and French. Amongst Edward's successes were the battles of Crécy and Poitiers where King John II of France was taken prisoner, and the capture of the King David II of Scotland at Neville's Cross. During this period, the Tower of London held many noble prisoners of war. Edward II had allowed the Tower of London to fall into a state of disrepair, and by the reign of Edward III the castle was an uncomfortable place. The nobility held captive within its walls were unable to engage in activities such as hunting which were permissible at other royal castles used as prisons, for instance Windsor. Edward III ordered that the castle should be renovated.

 

When Richard II was crowned in 1377, he led a procession from the Tower to Westminster Abbey. This tradition began in at least the early 14th century and lasted until 1660. During the Peasants' Revolt of 1381 the Tower of London was besieged with the King inside. When Richard rode out to meet with Wat Tyler, the rebel leader, a crowd broke into the castle without meeting resistance and looted the Jewel House. The Archbishop of Canterbury, Simon Sudbury, took refuge in St John's Chapel, hoping the mob would respect the sanctuary. However, he was taken away and beheaded on Tower Hill. Six years later there was again civil unrest, and Richard spent Christmas in the security of the Tower rather than Windsor as was more usual. When Henry Bolingbroke returned from exile in 1399, Richard was imprisoned in the White Tower. He abdicated and was replaced on the throne by Bolingbroke, who became King Henry IV. In the 15th century, there was little building work at the Tower of London, yet the castle still remained important as a place of refuge. When supporters of the late Richard II attempted a coup, Henry IV found safety in the Tower of London. During this period, the castle also held many distinguished prisoners. The heir to the Scottish throne, later King James I of Scotland, was kidnapped while journeying to France in 1406 and held in the Tower. The reign of Henry V (1413–1422) renewed England's fortune in the Hundred Years' War against France. As a result of Henry's victories, such as the Battle of Agincourt, many high-status prisoners were held in the Tower of London until they were ransomed.

 

Much of the latter half of the 15th century was occupied by the Wars of the Roses between the claimants to the throne, the houses of Lancaster and York. The castle was once again besieged in 1460, this time by a Yorkist force. The Tower was damaged by artillery fire but only surrendered when Henry VI was captured at the Battle of Northampton. With the help of Richard Neville, 16th Earl of Warwick (nicknamed "the Kingmaker") Henry recaptured the throne for a short time in 1470. However, Edward IV soon regained control and Henry VI was imprisoned in the Tower of London, where he was probably murdered. In 1471, during the Siege of London, the Tower's Yorkist garrison exchanged fire with Lancastrians holding Southwark, and sallied from the fortress to take part in a pincer movement to attack Lancastrians who were assaulting Aldgate on London's defensive wall. During the wars, the Tower was fortified to withstand gunfire, and provided with loopholes for cannons and handguns: an enclosure called the Bulwark was created for this purpose to the south of Tower Hill, although it no longer survives.

 

Shortly after the death of Edward IV in 1483, the notorious murder of the Princes in the Tower is traditionally believed to have taken place. The incident is one of the most infamous events associated with the Tower of London. Edward V's uncle Richard, Duke of Gloucester was declared Lord Protector while the prince was too young to rule. Traditional accounts have held that the 12-year-old Edward was confined to the Tower of London along with his younger brother Richard. The Duke of Gloucester was proclaimed King Richard III in June. The princes were last seen in public in June 1483;[105] it has traditionally been thought that the most likely reason for their disappearance is that they were murdered late in the summer of 1483. Bones thought to belong to them were discovered in 1674 when the 12th-century forebuilding at the entrance to the White Tower was demolished; however, the reputed level at which the bones were found (10 ft or 3 m) would put the bones at a depth similar to that of the Roman graveyard found, in 2011, 12 ft (4 m) underneath the Minories a few hundred yards to the north. Opposition to Richard escalated until he was defeated at the Battle of Bosworth Field in 1485 by the Lancastrian Henry Tudor, who ascended to the throne as Henry VII. As king, Henry VII built a tower for a library next to the King's Tower.

 

Changing use

The beginning of the Tudor period marked the start of the decline of the Tower of London's use as a royal residence. As 16th-century chronicler Raphael Holinshed said the Tower became used more as "an armouries and house of munition, and thereunto a place for the safekeeping of offenders than a palace roiall for a king or queen to sojourne in". Henry VII visited the Tower on fourteen occasions between 1485 and 1500, usually staying for less than a week at a time. The Yeoman Warders have been the Royal Bodyguard since at least 1509. In 1517 the Tower fired its cannon at City crowds engaged in the xenophobic Evil May Day riots, in which the properties of foreign residents were looted. It is not thought that any rioters were hurt by the gunfire, which was probably meant merely to intimidate the mob.

 

During the reign of Henry VIII, the Tower was assessed as needing considerable work on its defences. In 1532, Thomas Cromwell spent £3,593 on repairs and imported nearly 3,000 tons of Caen stone for the work. Even so, this was not sufficient to bring the castle up to the standard of contemporary military fortifications which were designed to withstand powerful artillery. Although the defences were repaired, the palace buildings were left in a state of neglect after Henry's death. Their condition was so poor that they were virtually uninhabitable. From 1547 onwards, the Tower of London was only used as a royal residence when its political and historic symbolism was considered useful, for instance each of Edward VI, Mary I, and Elizabeth I briefly stayed at the Tower before their coronations.

 

In the 16th century, the Tower acquired an enduring reputation as a grim, forbidding prison. This had not always been the case. As a royal castle, it was used by the monarch to imprison people for various reasons, however these were usually high-status individuals for short periods rather than common citizenry as there were plenty of prisons elsewhere for such people. Contrary to the popular image of the Tower, prisoners were able to make their life easier by purchasing amenities such as better food or tapestries through the Lieutenant of the Tower. As holding prisoners was originally an incidental role of the Tower – as would have been the case for any castle – there was no purpose-built accommodation for prisoners until 1687 when a brick shed, a "Prison for Soldiers", was built to the north-west of the White Tower. The Tower's reputation for torture and imprisonment derives largely from 16th-century religious propagandists and 19th-century romanticists. Although much of the Tower's reputation is exaggerated, the 16th and 17th centuries marked the castle's zenith as a prison, with many religious and political undesirables locked away. The Privy Council had to sanction the use of torture, so it was not often used; between 1540 and 1640, the peak of imprisonment at the Tower, there were 48 recorded cases of the use of torture. The three most common forms used were the infamous rack, the Scavenger's daughter, and manacles. The rack was introduced to England in 1447 by the Duke of Exeter, the Constable of the Tower; consequentially it was also known as the Duke of Exeter's daughter. One of those tortured at the Tower was Guy Fawkes, who was brought there on 6 November 1605; after torture he signed a full confession to the Gunpowder Plot.

 

Among those held and executed at the Tower was Anne Boleyn. Although the Yeoman Warders were once the Royal Bodyguard, by the 16th and 17th centuries their main duty had become to look after the prisoners. The Tower was often a safer place than other prisons in London such as the Fleet, where disease was rife. High-status prisoners could live in conditions comparable to those they might expect outside; one such example was that while Walter Raleigh was held in the Tower his rooms were altered to accommodate his family, including his son who was born there in 1605. Executions were usually carried out on Tower Hill rather than in the Tower of London itself, and 112 people were executed on the hill over 400 years.[119] Before the 20th century, there had been seven executions within the castle on Tower Green; as was the case with Lady Jane Grey, this was reserved for prisoners for whom public execution was considered dangerous. After Lady Jane Grey's execution on 12 February 1554, Queen Mary I imprisoned her sister Elizabeth, later Queen Elizabeth I, in the Tower under suspicion of causing rebellion as Sir Thomas Wyatt had led a revolt against Mary in Elizabeth's name.

 

The Office of Ordnance and Armoury Office were founded in the 15th century, taking over the Privy Wardrobe's duties of looking after the monarch's arsenal and valuables. As there was no standing army before 1661, the importance of the royal armoury at the Tower of London was that it provided a professional basis for procuring supplies and equipment in times of war. The two bodies were resident at the Tower from at least 1454, and by the 16th century they had moved to a position in the inner ward. The Board of Ordnance (successor to these Offices) had its headquarters in the White Tower and used surrounding buildings for storage. In 1855 the Board was abolished; its successor (the Military Store Department of the War Office) was also based there until 1869, after which its headquarters staff were relocated to the Royal Arsenal in Woolwich (where the recently closed Woolwich Dockyard was converted into a vast ordnance store).

 

Political tensions between Charles I and Parliament in the second quarter of the 17th century led to an attempt by forces loyal to the King to secure the Tower and its valuable contents, including money and munitions. London's Trained Bands, a militia force, were moved into the castle in 1640. Plans for defence were drawn up and gun platforms were built, readying the Tower for war. The preparations were never put to the test. In 1642, Charles I attempted to arrest five members of parliament. When this failed he fled the city, and Parliament retaliated by removing Sir John Byron, the Lieutenant of the Tower. The Trained Bands had switched sides, and now supported Parliament; together with the London citizenry, they blockaded the Tower. With permission from the King, Byron relinquished control of the Tower. Parliament replaced Byron with a man of their own choosing, Sir John Conyers. By the time the English Civil War broke out in November 1642, the Tower of London was already in Parliament's control.

 

The last monarch to uphold the tradition of taking a procession from the Tower to Westminster to be crowned was Charles II in 1661. At the time, the castle's accommodation was in such poor condition that he did not stay there the night before his coronation. Under the Stuart kings the Tower's buildings were remodelled, mostly under the auspices of the Office of Ordnance. Just over £4,000 was spent in 1663 on building a new storehouse, now known as the New Armouries in the inner ward. In the 17th century there were plans to enhance the Tower's defences in the style of the trace italienne, however they were never acted on. Although the facilities for the garrison were improved with the addition of the first purpose-built quarters for soldiers (the "Irish Barracks") in 1670, the general accommodations were still in poor condition.

 

When the Hanoverian dynasty ascended the throne, their situation was uncertain and with a possible Scottish rebellion in mind, the Tower of London was repaired. Most of the work in this period (1750 to 1770) was done by the King's Master Mason, John Deval. Gun platforms added under the Stuarts had decayed. The number of guns at the Tower was reduced from 118 to 45, and one contemporary commentator noted that the castle "would not hold out four and twenty hours against an army prepared for a siege". For the most part, the 18th-century work on the defences was spasmodic and piecemeal, although a new gateway in the southern curtain wall permitting access from the wharf to the outer ward was added in 1774. The moat surrounding the castle had become silted over the centuries since it was created despite attempts at clearing it. It was still an integral part of the castle's defences, so in 1830 the Constable of the Tower, the Duke of Wellington, ordered a large-scale clearance of several feet of silt. However this did not prevent an outbreak of disease in the garrison in 1841 caused by poor water supply, resulting in several deaths. To prevent the festering ditch posing further health problems, it was ordered that the moat should be drained and filled with earth. The work began in 1843 and was mostly complete two years later. The construction of the Waterloo Barracks in the inner ward began in 1845, when the Duke of Wellington laid the foundation stone. The building could accommodate 1,000 men; at the same time, separate quarters for the officers were built to the north-east of the White Tower. The building is now the headquarters of the Royal Regiment of Fusiliers. The popularity of the Chartist movement between 1828 and 1858 led to a desire to refortify the Tower of London in the event of civil unrest. It was the last major programme of fortification at the castle. Most of the surviving installations for the use of artillery and firearms date from this period.

 

During the First World War, eleven men were tried in private and shot by firing squad at the Tower for espionage. During the Second World War, the Tower was once again used to hold prisoners of war. One such person was Rudolf Hess, Adolf Hitler's deputy, albeit just for four days in 1941. He was the last state prisoner to be held at the castle. The last person to be executed at the Tower was German spy Josef Jakobs who was shot on 15 August 1941. The executions for espionage during the wars took place in a prefabricated miniature rifle range which stood in the outer ward and was demolished in 1969. The Second World War also saw the last use of the Tower as a fortification. In the event of a German invasion, the Tower, together with the Royal Mint and nearby warehouses, was to have formed one of three "keeps" or complexes of defended buildings which formed the last-ditch defences of the capital.

 

Restoration and tourism

The Tower of London has become established as one of the most popular tourist attractions in the country. It has been a tourist attraction since at least the Elizabethan period, when it was one of the sights of London that foreign visitors wrote about. Its most popular attractions were the Royal Menagerie and displays of armour. The Crown Jewels also garner much interest, and have been on public display since 1669. The Tower steadily gained popularity with tourists through the 19th century, despite the opposition of the Duke of Wellington to visitors. Numbers became so high that by 1851 a purpose-built ticket office was erected. By the end of the century, over 500,000 were visiting the castle every year.

 

Over the 18th and 19th centuries, the palatial buildings were slowly adapted for other uses and demolished. Only the Wakefield and St Thomas's Towers survived. The 18th century marked an increasing interest in England's medieval past. One of the effects was the emergence of Gothic Revival architecture. In the Tower's architecture, this was manifest when the New Horse Armoury was built in 1825 against the south face of the White Tower. It featured elements of Gothic Revival architecture such as battlements. Other buildings were remodelled to match the style and the Waterloo Barracks were described as "castellated Gothic of the 15th century". Between 1845 and 1885 institutions such as the Mint which had inhabited the castle for centuries moved to other sites; many of the post-medieval structures left vacant were demolished. In 1855, the War Office took over responsibility for manufacture and storage of weapons from the Ordnance Office, which was gradually phased out of the castle. At the same time, there was greater interest in the history of the Tower of London.

 

Public interest was partly fuelled by contemporary writers, of whom the work of William Harrison Ainsworth was particularly influential. In The Tower of London: A Historical Romance he created a vivid image of underground torture chambers and devices for extracting confessions that stuck in the public imagination. Ainsworth also played another role in the Tower's history, as he suggested that Beauchamp Tower should be opened to the public so they could see the inscriptions of 16th- and 17th-century prisoners. Working on the suggestion, Anthony Salvin refurbished the tower and led a further programme for a comprehensive restoration at the behest of Prince Albert. Salvin was succeeded in the work by John Taylor. When a feature did not meet his expectations of medieval architecture Taylor would ruthlessly remove it; as a result, several important buildings within the castle were pulled down and in some cases post-medieval internal decoration removed.

 

Although only one bomb fell on the Tower of London in the First World War (it landed harmlessly in the moat), the Second World War left a greater mark. On 23 September 1940, during the Blitz, high-explosive bombs damaged the castle, destroying several buildings and narrowly missing the White Tower. After the war, the damage was repaired and the Tower of London was reopened to the public.

 

A 1974 bombing in the White Tower Mortar Room left one person dead and 41 injured. No one claimed responsibility for the blast, but the police investigated suspicions that the IRA was behind it.

 

In the 21st century, tourism is the Tower's primary role, with the remaining routine military activities, under the Royal Logistic Corps, having wound down in the latter half of the 20th century and moved out of the castle. However, the Tower is still home to the regimental headquarters of the Royal Regiment of Fusiliers, and the museum dedicated to it and its predecessor, the Royal Fusiliers. Also, a detachment of the unit providing the King's Guard at Buckingham Palace still mounts a guard at the Tower, and with the Yeomen Warders, takes part in the Ceremony of the Keys each day. On several occasions through the year gun salutes are fired from the Tower by the Honourable Artillery Company, these consist of 62 rounds for royal occasions, and 41 on other occasions.

 

Since 1990, the Tower of London has been cared for by an independent charity, Historic Royal Palaces, which receives no funding from the Government or the Crown. In 1988, the Tower of London was added to the UNESCO list of World Heritage Sites, in recognition of its global importance and to help conserve and protect the site. However, recent developments, such as the construction of skyscrapers nearby, have pushed the Tower towards being added to the United Nations' Heritage in Danger List. The remains of the medieval palace have been open to the public since 2006 where visitors can explore the restored chambers. Although the position of Constable of the Tower remains the highest position held at the Tower, the responsibility of day-to-day administration is delegated to the Resident Governor. The Constable is appointed for a five-year term; this is primarily a ceremonial post today but the Constable is also a trustee of Historic Royal Palaces and of the Royal Armouries. General Sir Gordon Messenger was appointed Constable in 2022.

 

At least six ravens are kept at the Tower at all times, in accordance with the belief that if they are absent, the kingdom will fall. They are under the care of the Ravenmaster, one of the Yeoman Warders. As well as having ceremonial duties, the Yeoman Warders provide guided tours around the Tower.

 

Garrison

The Yeomen Warders provided the permanent garrison of the Tower, but the Constable of the Tower could call upon the men of the Tower Hamlets to supplement them when necessary. The Tower Hamlets, aka Tower Division of Middlesex's Ossulstone Hundred was an area, significantly larger than the modern London Borough of the same name, which owed military service to the Constable in his ex officio role as Lord Lieutenant of the Tower Hamlets.

 

The earliest surviving reference to the inhabitants of the Tower Hamlets having a duty to provide a guard for the Tower of London is from 1554, during the reign of Mary I, but the relationship is thought to go back much further. Some believe the connection goes back to the time of the Conqueror. The duty is likely to have had its origin in the rights and obligations of the Manor of Stepney which covered most or all of the Hamlets area.

 

Crown Jewels

The tradition of housing the Crown Jewels in the Tower of London probably dates from the reign of Henry III (1216–1272). The Jewel House was built specifically to house the royal regalia, including jewels, plate, and symbols of royalty such as the crown, sceptre, and sword. When money needed to be raised, the treasure could be pawned by the monarch. The treasure allowed the monarch independence from the aristocracy and consequently was closely guarded. A new position for "keeper of the jewels, armouries and other things" was created, which was well rewarded; in the reign of Edward III (1327–1377) the holder was paid 12d a day. The position grew to include other duties including purchasing royal jewels, gold, and silver, and appointing royal goldsmiths and jewellers.

 

In 1649, during the English Commonwealth following Charles I's execution, the contents of the Jewel House were disposed of along with other royal properties, as decreed by Cromwell. Metal items were sent to the Mint to be melted down and re-used, and the crowns were "totallie broken and defaced".

 

When the monarchy was restored in 1660, the only surviving items of the coronation regalia were a 12th-century spoon and three ceremonial swords. (Some pieces that had been sold were later returned to the Crown.) Detailed records of old regalia survived, and replacements were made for the coronation of Charles II in 1661 based on drawings from the time of Charles I. For the coronation of Charles II, gems were rented because the treasury could not afford to replace them.

 

In 1669, the Jewel House was demolished and the Crown Jewels moved into Martin Tower (until 1841). They were displayed here for viewing by the paying public. This was exploited two years later when Colonel Thomas Blood attempted to steal them. Blood and his accomplices bound and gagged the Jewel House keeper. Although they laid their hands on the Imperial State Crown, Sceptre and Orb, they were foiled when the keeper's son turned up unexpectedly and raised the alarm.

 

Since 1994, the Crown Jewels have been on display in the Jewel House in the Waterloo Block. Some of the pieces were once regularly used by Queen Elizabeth II. The display includes 23,578 gemstones, the 800-year-old Coronation Spoon, St Edward's Crown (traditionally placed on a monarch's head at the moment of crowning) and the Imperial State Crown.

 

Royal Menagerie

There is evidence that King John (1166–1216) first started keeping wild animals at the Tower. Records of 1210–1212 show payments to lion keepers.

 

The Royal Menagerie is frequently referenced during the reign of Henry III. Holy Roman Emperor Frederick II presented Henry with three leopards, c. 1235, which were kept in the Tower. In 1252, the sheriffs were ordered to pay fourpence a day towards the upkeep of the King's polar bear, a gift from Haakon IV of Norway in the same year; the bear attracted a great deal of attention from Londoners when it went fishing in the Thames while tied to the land by a chain. In 1254 or 1255, Henry III received an African elephant from Louis IX of France depicted by Matthew Paris in his Chronica Majora. A wooden structure was built to house the elephant, 12.2 m (40 ft) long by 6.1 m (20 ft) wide. The animal died in 1258, possibly because it was given red wine, but also perhaps because of the cold climate of England.

 

In 1288, Edward I added a lion and a lynx and appointed the first official Keeper of the animals.[179] Edward III added other types of animals, two lions, a leopard and two wildcats. Under subsequent kings, the number of animals grew to include additional cats of various types, jackals, hyenas, and an old brown bear, Max, gifted to Henry VIII by Emperor Maximilian.[180] In 1436, during the time of Henry VI, all the lions died and the employment of Keeper William Kerby was terminated.

 

Historical records indicate that a semi-circular structure or barbican was built by Edward I in 1277; this area was later named the Lion Tower, to the immediate west of the Middle Tower. Records from 1335 indicate the purchase of a lock and key for the lions and leopards, also suggesting they were located near the western entrance of the Tower. By the 1500s that area was called the Menagerie. Between 1604 and 1606 the Menagerie was extensively refurbished and an exercise yard was created in the moat area beside the Lion Tower. An overhead platform was added for viewing of the lions by the royals, during lion baiting, for example in the time of James I. Reports from 1657 include mention of six lions, increasing to 11 by 1708, in addition to other types of cats, eagles, owls and a jackal.

 

Natural History Museum

By the 18th century, the menagerie was open to the public; admission cost three half-pence or a cat or dog to be fed to the lions. By the end of the century, that had increased to 9 pence. A particularly famous inhabitant was Old Martin, a large grizzly bear given to George III by the Hudson's Bay Company in 1811. An 1800 inventory also listed a tiger, leopards, a hyena, a large baboon, various types of monkeys, wolves, and "other animals". By 1822, however, the collection included only a grizzly bear, an elephant, and some birds. Additional animals were then introduced. In 1828, there were over 280 representing at least 60 species as the new keeper Alfred Copps was actively acquiring animals.

 

After the death of George IV in 1830, a decision was made to close down the Menagerie on the orders of the Duke of Wellington. In 1831, most of the stock was moved to the London Zoo which had opened in 1828. This decision was made after an incident, although sources vary as to the specifics: either a lion was accused of biting a soldier, or Ensign Seymour had been bitten by a monkey. The last of the animals left in 1835, relocated to Regent's Park. The Menagerie buildings were removed in 1852 but the Keeper of the Royal Menagerie was entitled to use the Lion Tower as a house for life. Consequently, even though the animals had long since left the building, the tower was not demolished until the death of Copps, the last keeper, in 1853.

 

In 1999, physical evidence of lion cages was found, one being 2x3 metres (6.5x10 feet) in size, very small for a lion that can grow to be 2.5 meters (approximately 8 feet) long. In 2008, the skulls of two male Barbary lions (now extinct in the wild) from northwest Africa were found in the moat area of the Tower. Radiocarbon tests dated them from 1280 to 1385 and 1420–1480. In 2011, an exhibition was hosted at the Tower with fine wire sculptures by Kendra Haste.

 

In folklore

The Tower of London has been represented in popular culture in many ways. As a result of 16th and 19th century writers, the Tower has a reputation as a grim fortress, a place of torture and execution.

 

One of the earliest traditions associated with the Tower was that it was built by Julius Caesar; the story was popular amongst writers and antiquaries. The earliest recorded attribution of the Tower to the Roman ruler dates to the mid-14th century in a poem by Sir Thomas Gray. The origin of the myth is uncertain, although it may be related to the fact that the Tower was built in the corner of London's Roman walls. Another possibility is that someone misread a passage from Gervase of Tilbury in which he says Caesar built a tower at Odnea in France. Gervase wrote Odnea as Dodres, which is close to the French for London, Londres. Today, the story survives in William Shakespeare's Richard II and Richard III, and as late as the 18th century some still regarded the Tower as built by Caesar.

 

Anne Boleyn was beheaded in 1536 for treason against Henry VIII; her ghost supposedly haunts the Church of St Peter ad Vincula in the Tower, where she is buried, and has been said to walk around the White Tower carrying her head under her arm. This haunting is commemorated in the 1934 comic song "With Her Head Tucked Underneath Her Arm". Other reported ghosts include Henry VI, Lady Jane Grey, Margaret Pole, and the Princes in the Tower. In January 1816, a sentry on guard outside the Jewel House claimed to have witnessed an apparition of a bear advancing towards him, and reportedly died of fright a few days later. In October 1817, a tubular, glowing apparition was claimed to have been seen in the Jewel House by the Keeper of the Crown Jewels, Edmund Lenthal Swifte. He said that the apparition hovered over the shoulder of his wife, leading her to exclaim: "Oh, Christ! It has seized me!" Other nameless and formless terrors have been reported, more recently, by night staff at the Tower.

Borobudur, is a 9th-century Mahayana Buddhist monument in Magelang. The monument consists of six square platforms topped by three circular platforms, and is decorated with 2,672 relief panels and 504 Buddha statues. A main dome, located at the center of the top platform, is surrounded by 72 Buddha statues seated inside a perforated stupa.

Built in the 9th century during the reign of the Sailendra Dynasty, the temple’s design in Gupta architecture reflects India's influence on the region, yet there are enough indigenous scenes and elements incorporated to make Borobudur uniquely Indonesian. The monument is both a shrine to the Lord Buddha and a place for Buddhist pilgrimage. The journey for pilgrims begins at the base of the monument and follows a path around the monument and ascends to the top through three levels symbolic of Buddhist cosmology: Kāmadhātu (the world of desire), Rupadhatu (the world of forms) and Arupadhatu (the world of formlessness). The monument guides pilgrims through an extensive system of stairways and corridors with 1,460 narrative relief panels on the walls and the balustrades.

Evidence suggest Borobudur was constructed in the 9th century and abandoned following the 14th century decline of Buddhist and Hindu kingdoms in Java, and the Javanese conversion to Islam.Worldwide knowledge of its existence was sparked in 1814 by Sir Thomas Stamford Raffles, then the British ruler of Java, who was advised of its location by native Indonesians. Borobudur has since been preserved through several restorations. The largest restoration project was undertaken between 1975 and 1982 by the Indonesian government and UNESCO, following which the monument was listed as a UNESCO World Heritage Site. Borobudur is still used for pilgrimage; once a year Buddhists in Indonesia celebrate Vesak at the monument, and Borobudur is Indonesia's single most visited tourist attraction.[

In order to visualize the theme of insecurity in the whole educational field we firstly ran a deep analysis of the different schoolastic paths that an Italian student can walk from his/her first years to his/her entrance in the work market. We noticed that most of their choices are made after the high school, deciding for a job or an Univeristy, and facing the different courses option. Our choice to focus on public education is related to the shortage of information given from our sources about the private institutes.

The fragmented appearance of the visualization, its formless global image, reflects the confusion in which data are treated and offered from miur (the Italian Ministry of Education, University and Research) and istat (the most important and authoritative Italian statistics institute).

The first part of our visualization tries to show the complex relationships system (economic, didactical and decision-making flows) that makes possible the existence of the whole Public University System. In the second part we analysed the different academic paths from starting University to obtaining a master degree and in which way and misure academic careers are related to the real work world.

We also wanted to point out the precariousness of the academic situation and, as a consequence, how our visualization is logically correct only in the present. Our representation could not tell the same story in the next future; currently a lot of changes regarding the whole educational system have being discussed by the Parliament for an important reform proposed by the Minister Mariastella Gelmini (anyway we are not sure for how long she will be our Minister).

As a conclusion of this period of research and design, we face an unsolved question: is it possible that employement possibilities are the only factor that influences students’ choices?

 

Project by:

Monica Diani

Valerio Pellegrini

Tommaso Trojani

Giorgio Roberto Uboldi

Francesco Villa

 

www.densitydesign.org/course_projects/insecurity_systemdi...

In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the spirit of God was hovering over the waters.

 

And God said, "Let there be light," and there was light. God saw that the light was good, and he separated the light from darkness. God called the light "day," and the darkness "night." And there was evening, and there was morning--the first day.

 

And God said, "Let there be an expanse between the waters to separate water from water." So God made the expanse and separated the water under the expanse from the water above it. And it was so. God called the expanse "sky". And there was evening, and there was morning---the second day.

 

And God said, "Let the water under the sky be gathered to one place, and let dry ground appear." And it was so. God called the dry ground "land," and the gathered waters he called "seas." And God saw that it was good.

 

Genesis 1:1-10

  

(Picture of earth: credit given to network.earthday.net)

 

The plants of Eden had existed in a formless realm but the Big Bang created the illusion known as “form” by making these formerly etheric plants “explode” in a kaleidoscopic sort of mitosis.

 

www.denniscordell.zenfolio.com

  

This texture is available with creative commons license - with attribution.

 

I'd love to see how you interpret it, to create your own images so, please, leave a sample of your work (small size).

 

However, please do not distribute or credit as your own. Credit and a link back to me is appreciated.

 

Thanks! Blessed be.

 

ChiaraLily

 

Das Formlose ist der höchste Besitzer der Formen.

In the beginning, when God created the universe,

the earth was formless and desolate. The raging ocean that covered

everything was engulfed in total darkness, and the Spirit of God was

moving over the water.

Then God commanded, “Let there be light”―and light appeared.

God was pleased with what he saw. Then he separated the light from

the darkness,and he named the light “Day” and the darkness “Night.”

Evening passed and morning came―that was the first day.

"Empty your mind, be formless. Shapeless, like water. If you put water into a cup, it becomes the cup. You put water into a bottle and it becomes the bottle. You put it in a teapot, it becomes the teapot. Now, water can flow or it can crash. Be water, my friend.”

― Bruce Lee

 

eternol.com/365-day-39/

Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.

 

Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.

 

The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.

 

Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.

 

ETYMOLOGY & OTHER NAMES

The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.

 

The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).

 

The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.

 

The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.

 

Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".

 

Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").

 

There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.

 

The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.

 

ASSIMILATION OF TRADITIONS

The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:

 

Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."

 

Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.

 

An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.

 

INDUS VALLEY ORIGINS

Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.

 

This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.

 

INDO-EUROPEAN ORIGINS

Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.

 

RUDRA

Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.

 

The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.

 

The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:

 

Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.

 

The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.

 

AGNI

Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:

 

The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.

 

In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.

 

INDRA

According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.

 

The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,

 

Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.

 

LATER VEDIC LITERATURE

Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.

 

Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.

 

PURANIC LITERATURE

The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.

 

TANTRIC LITERATURE

The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.

 

POSITION WITHIN HINDUISM

 

SHAIVISM

Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.

 

PANCHAYATANA PUJA

Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.

 

TRIMURTI

The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."

 

ICONOGRAPHY AND PROPERTIES

 

ATTRIBUTES

Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.

 

Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.

 

Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.

 

Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.

 

Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.

 

Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)

 

Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.

 

Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.

 

Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.

 

Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.

 

Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.

 

Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.

 

Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.

 

Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.

 

Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".

 

Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.

 

Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.

 

LINGAM

Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.

 

JYOTIRLINGA

The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.

 

The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.

 

SHAKTI

Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).

 

THE FIVE MANTRAS

Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).

 

Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:

 

Sadyojāta

Vāmadeva

Aghora

Tatpuruṣha

Īsāna

 

These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:

 

Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.

 

According to the Pañcabrahma Upanishad:

 

One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)

 

FORMES AND ROLES

According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

 

DESTROYER AND BENEFACTOR

In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.

 

The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.

 

In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.

 

ASCETIC AND HOUSEHOLDER

He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.

 

As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.

 

Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.

 

NATARAJA

he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.

 

DAKSHINAMURTHY

Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.

 

ARDANARISHVARA

An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.

 

TRIRUPANTAKA

Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.

 

OTHER FORMS, AVATARS IDENTIFICATIONS

Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.

 

In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).

 

Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.

 

FESTIVALS

Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.

 

BEYOND HINDUISM

 

BUDDHISM

Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.

 

SIKHISM

The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."

 

In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.

 

OTHERS

The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.

 

Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.

 

In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.

 

WIKIPEDIA

WONDERFUL MAKER ~ Jeremy Camp

 

You spread out the skies over empty space

Said, "let there be light"

To a dark and formless world

Your light was born

 

You spread out your arms over empty hearts

Said, "let there be light"

To a dark and hopeless world

Your son was born

You made the world and saw that it was good

You sent your only son, for you are good

 

What a wonderful maker

What a wonderful saviour

How majestic your whispers

And how humble your love

With a strength like no other

And the heart of a father

How majestic your whispers

What a wonderful God

 

No eye has fully seen how beautiful the cross

And we have only heard the faintest whispers

Of how great you are

 

you made the world and saw that it was good

you sent your only son for you are good

what a wonderful maker

what a wonderful saviour

how majestic your whispers

how humble your love

with a strength like no other

and the heart of a father

how majestic your whispers

 

what a wonderful God you made the world

and saw that it was good

you sent your only son for you are good

what a wonderful maker

what a wonderful saviour

how majestic your whispers

how humble your love

with the strength like no other

and the heart of a father

how majestic your whispers

what a wonderful God

how majestic your whispers

what a wonderful God

  

Global inequality is growing, with half the world’s wealth now in the hands of just 1% of the population, according to a new report.Each of the remaining 383m adults – 8% of the population – has wealth of more than $100,000. This number includes about 34m US dollar millionaires. About 123,800 individuals of these have more than $50m, and nearly 45,000 have more than $100m. There is overwhelming agreement among economists that the Second World War was responsible for decisively ending the Great Depression. When asked why the wars in Iraq and Afghanistan are failing to make the same impact today, they often claim that the current conflicts are simply too small to be economically significant.

 

There is, of course, much irony here. No one argues that World War II, with its genocide, tens of millions of combatant casualties, and wholesale destruction of cities and regions, was good for humanity. But the improved American economy of the late 1940s seems to illustrate the benefits of large-scale government stimulus. This conundrum may be causing some to wonder how we could capture the good without the bad.

 

If one believes that government spending can create economic growth, then the answer should be simple: let's have a huge pretend war that rivals the Second World War in size. However, this time, let's not kill anyone.

 

Most economists believe that massive federal government spending on tanks, uniforms, bullets, and battleships used in World War II, as well the jobs created to actually wage the War, finally put to an end the paralyzing "deflationary trap" that had existed since the Crash of 1929. Many further argue that war spending succeeded where the much smaller New Deal programs of the 1930s had fallen short.

 

The numbers were indeed staggering. From 1940 to 1944, federal spending shot up more than six times from just $9.5 billion to $72 billion. This increase led to a corresponding $75 billion expansion of US nominal GDP, from $101 billion in 1940 to $175 billion by 1944. In other words, the war effort caused US GDP to increase close to 75% in just four years!

 

The War also wiped out the country's chronic unemployment problems. In 1940, eleven years after the Crash, unemployment was still at a stubbornly high 8.1%. By 1944, the figure had dropped to less than 1%. The fresh influx of government spending and deployment of working-age men overseas drew women into the workforce in unprecedented numbers, thereby greatly expanding economic output. In addition, government spending on wartime technology produced a great many breakthroughs that impacted consumer goods production for decades.

 

So, why not have the United States declare a fake war on Russia (a grudge match that is, after all, long overdue)? Both countries could immediately order full employment and revitalize their respective manufacturing sectors. Instead of live munitions, we could build all varieties of paint guns, water balloons, and stink bombs.

 

Once new armies have been drafted and properly outfitted with harmless weaponry, our two countries could stage exciting war games. Perhaps the US could mount an amphibious invasion of Kamchatka (just like in Risk!). As far as the destruction goes, let's just bring in Pixar and James Cameron. With limitless funds from Washington, these Hollywood magicians could surely produce simulated mayhem more spectacular than Pearl Harbor or D-Day. The spectacle could be televised- with advertising revenue going straight to the government.

 

The competition could be extended so that the winner of the pseudo-conflict could challenge another country to an all-out fake war. I'm sure France or Italy wouldn't mind putting a few notches in the 'win' column. The stimulus could be never-ending.

 

If the US can't find any willing international partners, we could always re-create the Civil War. Missed the Monitor vs. the Merrimack the first time? No worries, we'll do it again!

 

But to repeat the impact of World War II today would require a truly massive effort. Replicating the six-fold increase in the federal budget that was seen in the early 1940s would result in a nearly $20 trillion budget today. That equates to $67,000 for every man, woman, and child in the country. Surely, the tremendous GDP growth created by such spending would make short work of the so-called Great Recession. The big question is how to pay for it. To a degree that will surprise many, the US funded its World War II effort largely by raising taxes and tapping into Americans' personal savings. Both of those avenues are nowhere near as promising today as they were in 1941. Current tax burdens are now much higher than they were before the War, so raising taxes today would be much more difficult. The "Victory Tax" of 1942 sharply raised income tax rates and allowed, for the first time in our nation's history, taxes to be withheld directly from paychecks. The hikes were originally intended to be temporary but have, of course, far outlasted their purpose. It would be unlikely that Americans would accept higher taxes today to fund a real war, let alone a pretend one. That leaves savings, which was the War's primary source of funding. During the War, Americans purchased approximately $186 billion worth of war bonds, accounting for nearly three quarters of total federal spending from 1941-1945. Today, we don't have the savings to pay for our current spending, let alone any significant expansions. Even if we could convince the Chinese to loan us a large chunk of the $20 trillion (on top of the $1 trillion we already owe them), how could we ever pay them back? If all of this seems absurd, that's because it is. War is a great way to destroy things, but it's a terrible way to grow an economy. What is often overlooked is that war creates hardship, and not just for those who endure the violence. Yes, US production increased during the Second World War, but very little of that was of use to anyone but soldiers. Consumers can't use a bomber to take a family vacation. The goal of an economy is to raise living standards. During the War, as productive output was diverted to the front, consumer goods were rationed back home and living standards fell. While it's easy to see the numerical results of wartime spending, it is much harder to see the civilian cutbacks that enabled it. The truth is that we cannot spend our way out of our current crisis, no matter how great a spectacle we create. Even if we spent on infrastructure rather than war, we would still have no means to fund it, and there would still be no guarantee that the economy would grow as a result. What we need is more savings, more free enterprise, more production, and a return of American competitiveness in the global economy. Yes, we need Rosie the Riveter - but this time she has to work in the private sector making things that don't explode. To do this, we need less government spending, not more.

The existing literature identifies natural resource wealth as a major determinant of civil war. The dominant causal link is that resources provide finance and motive (the “looting rebels” model). Others see natural resources as causing “political Dutch disease,” which in turn weakens state capacity (the “state capacity” model). In the looting rebels model, resource wealth first increases, but then decreases the risk for civil war as very large wealth enables governments to constrain rebels, whereas in the state capacity model, large resource wealth is unambiguously related to higher risk of war. This research note uses a new dataset on natural resource rents that are disaggregated as mineral and energy rents for addressing the resources-conflict relationship. We find that neither a dummy variable for major oil exporters nor our resource rents variables predict civil war onset with a 1000-battle-death threshold coded by Fearon and Laitin (2003) Fearon, J. D. and Laitin, D. D. 2003. Ethnicity, insurgency, and civil war. American Political Science Review, 97(1): 1–16.

[Crossref], in the period after 1970 for which rents data are available. However, using a lower threshold of 25 battle deaths, we find that energy wealth, but not mineral wealth, increases the risk for civil war onset. We find no evidence for a nonlinear relationship between either type of resources and civil war onset. The results tentatively support theories built around state capacity models and provide evidence against the looting rebels model of civil war onset.

 

www.businessinsider.com/lets-pretend-to-have-another-seco...

 

A considerable body of poetical work has been attributed to Saint Kabir. And while two of his disciples, Bhāgodās and Dharmadās, did write much of it down, "...there is also much that must have passed, with expected changes and distortions, from mouth to mouth, as part of a well-established oral tradition."

 

In that Place There Is No Happiness or Unhappiness,

No Truth or Untruth

Neither Sin Nor Virtue.

There Is No Day or Night, No Moon or Sun,

There Is Radiance Without Light.

 

There Is No Knowledge or Meditation

No Repetition of Mantra or Austerities,

Neither Speech Coming From Vedas or Books.

Doing, Not-Doing, Holding, Leaving

All These Are All Lost Too In This Place.

 

No Home, No Homeless, Neither Outside or Inside,

Micro and Macrocosm Are Non-Existent.

Five Elemental Constituents and the Trinity Are Both Not There

Witnessing Un-struck Shabad Sound is Also Not There.

 

No Root or Flower, Neither Branch or Seed,

Without a Tree Fruits are Adorning,

Primordial Om Sound, Breath-Synchronized Soham,

This and That - All Are Absent, The Breath Too Unknown

 

Where the Beloved Is There is Utterly Nothing

Says Kabir I Have Come To Realize.

Whoever Sees My Indicative Sign

Will Accomplish the Goal of Liberation.

Kabir

What is seen is not the Truth

What is cannot be said

Trust comes not without seeing

Nor understanding without words

The wise comprehends with knowledge

To the ignorant it is but a wonder

Some worship the formless God

Some worship His various forms

In what way He is beyond these attributes

Only the Knower knows

That music cannot be written

How can then be the notes

Says Kabir, awareness alone will overcome illusion

Kabir

There is a common trunk that carries energy from the EARTH TO COSMOS? a kind of Milky Way, fruit of the mammary tits of a sacred cow. The link between the body of light and the physical body is a silver rope invisible from mortals. It would be necessary to die first to be reborn in a spiritual World. The attachment to material values divides us and the World War is the result of an oversized human ego. Thus, we must digest our reptilian impulses to live detached from the roots of evil and once again become a sacred fruit of the Tree of Life.In this early spring, he seems happy to be in Paris. It was there that, in 2006, his career took a truly international turn. For the Nuit blanche, Subodh Gupta had been invited to produce a work: "Very Hungry God". This monumental skull of gleaming kitchen utensils was shown at Saint-Bernard church in the Goutte-d'Or district, where the battle of the undocumented had taken place ten years earlier. Struck by this paradoxical image of prosperity and death, François Pinault immediately bought the sculpture, then installed it in front of his Venetian foundation, at the Palazzo Grassi. This skull became one of the most famous vanities of contemporary art with the one Damien Hirst made in diamonds a year later.Born in a village in northern India, marked in his childhood by the presence of a theatre company and by film screenings where his mother took him, Subodh Gupta experienced a meteoric rise. First trained in figurative painting, he put this technique aside to make videos and assemblages of objects, often kitchen utensils, which have been his signature for about ten years. This is the case of "People Tree", a giant tree created especially to be presented in one of the Mint's courses. Subodh Gupta has a sense of sharing and loves to cook. It is for him an essential reference: he compares willingly the kneading of a bread dough and the artistic gesture. His works also tell the story of travel and exile, like his boat overflowing with metal amphorae and evoking the fate of migrants.

 

He is interested in the cosmos and the philosopher's stone, a mysterious substance known to turn lead into gold.

Faced with success, we had to produce a lot. The size of his workshops kept increasing every year to accommodate more assistants - he said he sometimes made less good pieces. So, for some time now, his work has taken a more meditative turn. He is interested in the cosmos and the philosopher's stone, a mysterious substance reputed to turn lead into gold, cure diseases, prolong human life... He also returned to painting. Through works, often colossal, installed in 18th century salons, the exhibition shows how far we have come.

Subodh Gupta spent a week working in the Mint's workshops to make a medal himself. The exchanges seem to have been spontaneous with the engravers, in this place which is one of the oldest factories in Paris. It was as an alchemist that he thought about his project: the idea came to him to associate the preciousness of spices with that of metal by placing the key ingredients of a good curry, garam masala, on modelling clay. The assembly will be scanned and pressed onto a metal disc. A reminder that in Vasco da Gama's time.

 

fr.pressfrom.com/actualite/culture/-95491-subodh-gupta-un...

 

While often Gupta, an artist based in New Delhi, uses form and content emanating from an Indian milieu as initial points of reference, these works are far from nostalgic, nativist or even culturally specific. They serve instead as universally relatable ruminations on the physical, the metaphysical, and their interconnections.

, In This Vessel Lies the Philosopher’s Stone, is a citation from the writings of the Indian poet Kabīr, from the 15th century, who is one of India’s most celebrated mystics and venerated by Hindus and Muslims alike.

 

Kabīr identifies a humble vessel, a trope for the human body, to be the carrier of everything – the earth, the universe, and the divine. Subodh Gupta’s most recent works are a meditative exploration of both the literal and metaphorical implications of these verses. The quotidian pantry has long been Gupta’s artistic realm where he finds material and meaning. But rather than expressing earthly horrors and delights, he has moved into capturing the cosmic in the everyday, resulting in a body of work that is simultaneously minimalist and exaggerated. For Gupta, the steam that escapes a boiling kettle suggests a new galaxy emerging, the sparks that scatter out of a wood stove appear to represent the birth of new stars, and the metallic banging of a hammer crushing aluminum suggests the celestial big bang. As the domestic is superimposed on the cosmic, astrophysical wonders are minimized to the mundane, and mundane earthly objects out into inter-stellar awe.

 

he phrase paaras or paarasmani, mentioned in the verses by Kabir, refers to an oddly universal mythological object that is able to transmute ordinary materials into precious metals or imbue them with extraordinary powers. The western equivalent to this mystical gem is known as the philosopher’s stone. The power of the philosopher’s stone is uncannily similar to an artist’s power to elevate an ordinary object into a prized possession, simply by rendering it in an artwork. Subodh Gupta’s work is particularly analogous to this alchemical act of transmutation and this is evident throughout his works, most literally perhaps in the work titled Only One Gold, which shows a humble potato seemingly transformed into a lump of gold.

 

www.itsliquid.com/subodh-gupta-in-this-vessel-lies-the-ph...

you spread out the skies..over empty space...said let there be light...to a dark and formless world Your son was born....

Empty your mind, be formless, be shapeless, like water

Almighty God Uses His Word to Save Man - "The Main Purpose of God's work in the Flesh" (Music Video)

 

www.holyspiritspeaks.org/videos/the-main-purpose-of-gods-...

 

1. God comes into flesh for the main purpose to make man see God’s practical deeds. He realizes the formless Spirit in the flesh so that man can touch and see Him. In this way, people made complete by Him can be those who live out Him. They are ones who are gained by Him, and ones who are after His heart.

 

2. If God only spoke utterances from the heavens and didn’t practically come to earth, man would never know God. They would just convey God’s deeds with hollow theories, but would never have God’s words as reality. God comes to earth to set an example and serve as a model for those He will gain. In this way, man can come to know God, touch God, and see God in a practical way. And only in this way can he truly be gained by God. God comes to earth to set an example and serve as a model for those He will gain. In this way, man can come to know God, touch God, and see God in a practical way. And only in this way can he truly be gained by God. And only in this way can he truly be gained by God.

 

from “You Ought to Know That the Practical God Is God Himself” in The Word Appears in the Flesh

 

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building 6 east, school of architecture and building engineering, university of bath, england 1982-1988.

architects: the smithsons, peter and alison smithson (1923-2003 & 1928-1993).

 

the smithsons are not easy to follow. there is no signature style, themes are repeated and developed rather than form or materials; from their study of early modernism, they had brought back the openness, the undecidedness of what modern architecture was. four buildings in bath, all part of the university, form a strange epilogue to their career which otherwise effectively ended in the early seventies with the infamous robin hood gardens in london, a troubled corbusian concrete colossus which today is about to be demolished.

 

following the money or lack of it, there can be little doubt that the oil crisis also played a significant role in ruining the career of the smithsons, and that the optimism which had allowed institutions to take chances with architects like them in the sixties was all but lost the following decade. that the promises of modernism were not met made room for postmodern critique, but unlike james stirling the smithsons did not return to the scene all dressed up for the next party. they stayed true to the discourse of team X, one that always sought to extend what modernism could be, viewing modernism as the freedom to do the right thing under the circumstances rather than a style or a rulebook to be followed.

 

in that regard, the university of bath was the perfect place for the smithsons to return to construction. the university had been developed in the 1960's as a megastructure, featuring a large plinth for pedestrian traffic, raised six meters above ground and connecting the various departments. this allowed for a high density with short walking distances, for vehicular traffic and services to be hidden away under the plinth, and for easy future expansion. as such, all ideals the smithsons had promoted or investigated through their own projects.

 

yet the university, constructed with CLASP (not a VD, but a 1950's system for the prefabrication of schools) was also a rather drab affair, its raised plinth creating an uncertain relationship to the surrounding landscape and, not least, to the arriving students. in short, its undeniable rationality translated into a perceived hostility.

 

in answer, the smithson's offered buildings of complex geometry as opposed to orthogonal, natural materials as opposed to concrete - you'll recognize the bath stone from previous photos - and in the case of building 6 east, the main entrance to the campus was integrated into the building - part street, part stairs, much as you would expect to find it in italian vernacular architecture.

 

and indeed as had happened for le corbusier more than half a century earlier, the smithsons had found new inspiration in the mediterranean of old. but where the swiss had discovered the poetry of precise shapes revealed by light, the smithsons found a strange formlessness in structures that had survived for centuries, adapting to different times, needs and functions. they called it conglomerate ordering, signifying an architecture which grew entirely from within and over time, though I suspect the resulting sculptural exterior, whether in italian villages or here in the school of architecture and building engineering, was not unwelcome.

 

much as I miss the tautness and the classical sense of proportions in the earlier works - and building 6 east is strikingly inelegant in my eyes - the real trouble lies elsewhere, namely in its two separate systems of circulation. lending the route into the university the weight of a building by combining the two was a brilliant move. it also gave the building a very modern feel for a 1982 project, and despite the somewhat romantic architecture on show here, we can see why rem koolhaas named team X a major influence. I would go as far as to say that building 6 east has a younger sibling in copenhagen, BIG's latest housing project in which access plays much the same role by much the same means. the two buildings even share their willful formlessness.

 

but where BIG's project uses its promenade architecturale to challenge the isolation of the individual flat, the pathway into the university and the interior double-loaded corridor lead parallel lives and for the most part don't connect, relegating social life to the interior corridors. maybe I am unfair. we have been spoiled by buildings like le corbusier's carpenter center or martorell-bohigas-mackay's 1972 escola thau in barcelona and the way their ramps and stairs open up floors to people passing by; but given the smithsons' sensitivity to social spaces - and this is a university - the great staircase seems at least to a degree to be an opportunity missed.

 

the smithsons, more.

more words, yada, yada, yada.

Red Hook, Brooklyn October 2015

 

[Scans by Indie Film Lab]

Borobudur, or Barabudur, is a 9th-century Mahayana Buddhist Temple in Magelang, Central Java, Indonesia. The monument consists of six square platforms topped by three circular platforms, and is decorated with 2,672 relief panels and 504 Buddha statues.

A main dome, located at the center of the top platform, is surrounded by 72 Buddha statues seated inside a perforated stupa.

 

Built in the 9th century during the reign of the Sailendra Dynasty, the temple's design in Gupta architecture reflects India's influence on the region. It also depicts the gupta style from India and shows influence of Buddhism as well as Hinduism. The monument is both a shrine to the Lord Buddha and a place for Buddhist pilgrimage. The journey for pilgrims begins at the base of the monument and follows a path around the monument and ascends to the top through three levels symbolic of Buddhist cosmology: Kāmadhātu (the world of desire), Rupadhatu (the world of forms) and Arupadhatu (the world of formlessness). The monument guides pilgrims through an extensive system of stairways and corridors with 1,460 narrative relief panels on the walls and the balustrades. WIKIPEDIA

 

B is you...

from going to the place that looks wrong and stupid and foolish.”

 

cha⋅os  [key-os]

–noun

1.a state of utter confusion or disorder; a total lack of organization or order.

2.any confused, disorderly mass: a chaos of meaningless phrases.

3.the infinity of space or formless matter supposed to have preceded the existence of the ordered universe.

4.(initial capital letter) the personification of this in any of several ancient Greek myths.

5.Obsolete. a chasm or abyss

6. My Life

 

Well my life recently, and my boyfriends. He still has no car and hasn't for over a week and every day we don't get it out it goes up more and more money. He has to walk a couple miles to and from work, so I try to find him rides everyday sometimes I'm fortunate oters not so much. He hasn't been home in over a week he's been staying with me and my grandmother. I'm trying to get a job because he pretty much takes care of me, and I know it's stressing him out. And when he's stressed out I'm sad. I just started feeling better today. The last four days I've felt like an Insomniac, I finally fall asleep at about 5:30 and wake up at 9. I want more than 4 hours of sleep. My family thinks I'm getting sick because I haven't been eating anything, but nothing looks or is appitising to me. Trust me I love food and I don't think I'm fat. I don't know what's wrong with me. School isn't chaotic yet just boring, and I feel like its not challenging at all, and I hate it. I have no friends there, but I'm not going to put forth the effort because its hopeless. I just really want a job so I can help my boyfriend, He hates his job and is going to try to intern at a Graphic Design Company. I'm proud of him but I don't think e realizes it.

 

Sorry to rant about my problems. They really aren't a big deal, I just wanted to say it all out loud.

'WOMEN, PERFUMES AND PRAYER': these three things, according to a famous hadith, 'were made worthy of love' to the Prophet; and this symbolism provides us with a concise doctrine of the outward reverberations of the love of the Inward.

 

Woman, synthesizing in her substance virgin nature, the sanctuary and spiritual company, is for man what is most lovable; in her highest aspect, she is the formal projection of merciful and infinite Inwardness in the outward; and in this regard she assumes a quasi-sacramental and liberating function.

 

As for 'perfumes,' they represent qualities or beauties that are formless, exactly in the same way as music; that is to say that side by side with the formal projection of Inwardness, there exists also a complementary formless projection, symbolized, not by visual or tangible qualities, but by auditory and olfactory ones; perfumes are silent music.

 

As for 'prayer’, the third element mentioned in the hadith, its function is precisely to lead from outward to Inward, and it both consecrates and transmutes the qualitative elements of the outward realm; from this it may be seen that the ternary comprised in the saying of Muhammad, far from being of an astonishing arbitrariness and a shocking worldliness (as is believed by those who have no idea either of Oriental symbolism in general or of the Islamic perspective in particular) provides on the contrary a doctrine which is entirely homogeneous, and which is founded, not on the moral or ascetical alternative, but on the metaphysical transparency of things.

 

The nature of the three elements of the ternary can be further delineated with the help of the notions -enumerated in the corresponding order- of 'beauty; 'love' and 'sanctity': it is beauty and love that reflect the Inward in the outward world, and it is sanctity, or the sacred, which establishes the bridgein both directions -between the outward and inward planes.

 

All that is beautiful comes from the Beauty of God; says a hadith.

 

Moslems readily affirm the link between beauty and love and show little inclination to dissociate these two elements which for them are but the two faces of one and the same reality; whoever says beauty, says love, and conversely, whereas for Christians mystical love is almost exclusively associated with sacrifice, except in chivalric esoterism

and its prolongations.

 

The hadith just quoted really contains the whole doctrine of the earthly concomitances of the love of God, in conjunction with the following hadith: 'God is beautiful, and He loves beauty'; this is the doctrine of the metaphysical transparency of phenomena. This notion of beauty or harmony, with all the subtle rhythms and symmetries which it implies, has in Islam the widest possible significance: 'to God belong the most beautiful Names; says the Quran more than once, and the virtues are called 'beautiful things'. 'Women and perfumes': spiritually speaking these are forms and qualities, that is to say, they are truths that are both dilating and fruitful, and they are also the virtues which these truths exhale and which correspond to them within us.

 

'Everything on earth is accursed except the remembrance of God’, said the Prophet, a saying which must be interpreted not only from the standpoint of abstraction but also from that of analogy; that is to say, the remembrance of God is not only an inwardness free from images and flavours, but also a perception of the Divine in the symbols (ayat) of the world. To put it another way: things are accursed (or perishable) in so far as they are purely outward and externalizing, but not in so far as they actualize the remembrance of God and manifest the archetypes contained in the Inward and Divine Reality.

 

And everything in the world that surrounds us which gives rise to a concomitance of our love of God or of our choice of the 'inward dimension; is at the same time a concomitance of the love which God shows towards us, or a message of hope from the 'Kingdom of Heaven which is within you’.

 

These considerations (or even simply the notion of the 'love of God’) lead us to a related question, that of the Divine Person in relation to our capacity for love: what, it may be asked, is the meaning of the masculine character attributed to God by the Scriptures, and how can man (the male) accord all his love, naturally centered on woman, on a Divine Person who seems to exclude femininity?

 

The answer to this is that the masculine character of God in Semitic monotheism signifies, not that the Divine Perfection could possibly exclude the feminine perfections (which is unthinkable), but simply that God is totality and not part, and this totality has its image, precisely, in the human male, whence his priority with regard to woman (a priority which in other respects is either relative or nonexistent).

 

It is indeed important to understand that the male is not totality in the same way that God is, and likewise that woman is not 'part' in an absolute manner, for each sex, being equally human, shares in the nature of the other.

 

If each of the sexes constituted a pole, God could neither be masculine nor feminine, for it would be an error of language to reduce God to one of two reciprocally complementary poles; but if, on the contrary, each sex represents a perfection, God cannot but possess the characteristics of both – active perfection, however, always having priority over passive perfection.

 

Whether one likes it or not, in Christianity the Blessed Virgin assumes the function of the feminine aspect of the Divinity, at least in practice, and in spite of every theological precaution; however, this observation, far from being a cause of reproach in the eyes of the writer, has on the contrary for him the most positive meanings.

 

In Islam it is sometimes said that man has a feminine character in relation to God; but from another point of view, the doctrine of the Divine Names implies that the Divinity possesses all conceivable qualities, and if we see in the perfect woman certain qualities which are proper to her, she cannot have them except in so far as they are a reverberation of the corresponding Divine Qualities ...

 

(Frithjof Schuon: Dimensions of Islam - Woman and lnteriorization)

The Indian tends towards independence and so towards indifference with regard to the outward world; he surrounds himself with silence as with a magic circle, and this silence is sacred as being the vehicle of the heavenly influences. It is from this silence — of which the natural support is solitude — that the Indian draws his spiritual strength; his ordinary prayer is unvoiced: what it requires is not thought but consciousness of the Spirit, and this consciousness is immediate and formless like the vault of heaven.

Been years since I wore this dress.

 

Read about this night at sophielynne1.blogspot.com/2013/05/formless.html

  

Thillai Natarajah Temple, Chidambaram or Chidambaram temple is a Hindu temple dedicated to Lord Shiva located in the town of Chidambaram, East-Central Tamil Nadu, South India. The temple is known as the foremost of all temples (Kovil) to Saivites and has influenced worship, architecture, sculpture and performance art for over two millennium. The Sangam classics list chief architect Viduvelvidugu Perumthachchan as directing an early renovation of the shrine.

 

A major shrine of Lord Shiva worship since the classical period, there have been several renovations and offerings to Chidambaram by the Pallava, Chola, Pandya, Vijayanagara and Chera royals in the ancient and pre-medieval periods. The temple as it stands now is mainly of the 12th and 13th centuries, with later additions in similar style. Its bronze statues and stone sculptures depicting various deities and the famous Thillai trees (Excoecaria agallocha) of the surrounding forest reflect the highpoints of early Chola and Pallava art while its famed gold plated gopuram towers are medieval structural additions by the royals Aditya I, Parantaka Chola I, Kopperunchinga I, Krishnadevaraya and Jatavarman Sundara Pandyan. King Kocengannan Chola was born following prayers his parents offered at the temple and later in his life he refined its structure. The shrine gave the town its name.

 

The deity that presides here is கூத்தன் - Thillai Koothan (Thillai Nataraja - Shiva, The Lord of Dance). Chidambaram is the birthplace of the sculpture and bronze image representation of Lord Shiva as the cosmic dancer, a Tamilian concept and motif in Chola art that has since become notable as a symbol of Hinduism. The shrine is the only Shiva temple to have its main deity represented in this anthropomorphic form, as the supreme being who performs all cosmic activities. The consort deity here is Sivakami Amman (form of Amman - mother goddess and female energy). Two other forms of Lord Shiva are represented close to this in the vimana (inner sanctum) of the temple - as a crystallised lingam - the most common representation of Lord Shiva in temples, and as the aether space classical element, represented with empty space and a garland of fifty one hanging golden bilvam leaves (Aegle marmelos). Lord Shiva is captured in pose as Nataraja performing the Ananda Tandava ("Dance of Delight") in the golden hall of the shrine Pon Ambalam (பொன் அம்பலம்). The sculptures of Chidambaram inspired the postures of Bharatha Natyam. The Chidambaram complex is admired for its five famous halls (ambalam or sabhai), several grand smaller shrines to the Hindu deities Ganesh, Murugan, Vishnu and Sivakami Amman which contain Pandyan and Nayak architectural styles, and for its endowment from many water tanks, one of which links it to the Thillai Kali temple.

 

Chidambaram is one of the five Pancha Bootha Sthalams, the holiest Shiva temples each representing one of the five classical elements; Chidambaram represents akasha (aether). Chidambaram is glorified in Tirumular's Tirumandhiram and was visited by Patañjali and VyagjrapadharPulikaal Munivar. It is the primary shrine of the 275 Paadal Petra Sthalams - Shiva Sthalams glorified in the early medieval Tevaram poems by Tamil Saivite Nayanar saints Tirunavukkarasar, Thirugnana Sambandar and Sundarar. Hailed in the Tiruvacakam series by Manikkavacakar, these very volumes of the Tirumurai literature canon were themselves found in secret chambers of the temple. The Periya Puranam, a biography of these Nayanar saints by Sekkizhar commissioned by emperor Kulothunga Chola II, was written in the shrine's Thousand Pillared Hall. In Kanda Puranam, the epic authored by Kachiyappa Sivachariar of Kanchipuram, the Chidambaram shrine is venerated as one of the three foremost Shiva abodes in the world, alongside Koneswaram temple of Trincomalee and Mount Kailash.

 

ETYMOLOGY

The traditional name of the temple complex, Chidambaram Tillai Nataraja-koothan Kovil, alludes to the environment of its location and its origins and significance in Saivite worship. The mangrove of ancient Tillai (தில்லை) trees (Exocoeria agallocha) of the forest surrounding the shrine when it was first built inspired the shrine's name and early artistic inspiration; the Tillai trees of the nearby Pichavaram wetlands, the second largest mangrove in the world, extends to the temple area. The shrine is venerated as Tillai ambalam (தில்லை அம்பலம் ), literally meaning Tillai Open Stage, the open space surrounded by Tillai Vanam (தில்லை வனம்) (the Tillai forest) - the original name of this area.[9] The name of the town of this shrine, Chidambaram comes from the Tamil word Chitrambalam (சிற்றம்பலம்) - "small hall/stage"; also spelled Chithambalam (சிட்டம்பலம்), from citt/chitthu and ambalam - meaning "wisdom of this open stage/atmosphere". The shrine is where some devotees believe they will attain liberation, or chitaakasam - "wisdom/consciousness of the sky". "Nataraja" or "Koothan" mean "Lord of Dance".

 

LEGEND

The story of Chidambaram begins with Lord Shiva strolling into the Thillai Vanam (vanam meaning forest and thillai trees - botanical name Exocoeria agallocha, a species of mangrove trees - which currently grows in the Pichavaram wetlands near Chidambaram). In the Thillai forests resided a group of sages or 'rishis' who believed in the supremacy of magic and that God can be controlled by rituals and mantras or magical words. Lord Shiva strolled in the forest with resplendent beauty and brilliance, assuming the form of Bhikshatana, a simple mendicant seeking alms. He was followed by His consort, Vishnu as Mohini. The sages and their wives were enchanted by the brilliance and the beauty of The handsome mendicant and His consort. On seeing their womenfolk enchanted, the rishis got enraged and invoked scores of serpents (nāgas) by performing magical rituals. Lord Shiva lifted the serpents and donned them as ornaments on His matted locks, neck and waist. Further enraged, the sages invoked a fierce tiger, whose skins and dons were used by Lord Shiva as a shawl around His waist and then followed by a fierce elephant, which was devoured and ripped to death by Lord Shiva (Gajasamharamurthy).

 

The rishis gathered all their spiritual strength and invoked a powerful demon Muyalakan - a symbol of complete arrogance and ignorance. Lord Shiva wore a gentle smile, stepped on the demon's back, immobilized him and performed the Ánanda Tandava (the dance of eternal bliss) and disclosed his true form. The sages surrender, realizing that Lord Shiva is the truth and He is beyond magic and rituals.

 

PATRONAGE

To Saivites, primarily in Tamil Nadu, the very word koil refers primarily to Chidambaram Tillai Natarajar.

 

Chidambaram is a temple complex spread over 160,000 m2 in the heart of the city. The main complex to Lord Shiva Nataraja also contains shrines to deities such as Shivakami Amman, Ganesh, Murugan and Vishnu in the form Govindaraja Perumal. Chidambaram's earliest structures were designed and erected by ancient craftsmen called Perumtaccan. The golden tiled roof for the Chit Ambalam (the vimanam) was laid by the Chola King Parantaka I (907-950 CE) following which he was given the title - Thillaiyambalathhukku pon koorai veiyntha thevan (Tamil:தில்லையாம்பலதுக்கு பொன் கூரை வேய்ந்த தேவன், meaning the one who constructed the golden roof). In its floruit, kings Rajaraja Chola I (reign 985-1014 AD) and Kulothunga Chola I (1070-1120 AD) made significant donations to the temple. Gold and riches to the temple were donated by Rajaraja Chola's daughter Kundavai II while Chola king Vikrama Chola (1118-1135 AD) made donations for the conduct of the daily rituals.

 

Donations of gold and jewels have been made by various kings, rulers and patrons to the temple from 9th to 16th century - including the Maharaja of Pudukottai, Sethupathy (the emerald jewel still adorns the deity) and the British.

 

Naralokaviran, the general of king Kulothunga Chola I was responsible for building a shrine for child saint Thirugnana Sambanthar and installed a metal image inside it. He constructed a hall for recitation of Tevaram hymns and engraved the hymns in copper plates.

 

TEMPLE STRUCTURE

The temple is the only great temple complex to date mainly from the later Chola period, and contains the earliest examples of a number of features that are found in many later temples, including "the earliest known Devī or Amman shrine, nritta (dance) maṇḍapa, Sūrya shrine with chariot wheels, hundred-and-thousand pillared maṇḍapas, even the first giant Śiva Gangā tank".A classical Shiva temple as per Agama rules will have five prakarams (closed precincts of a temple) or circuits each separated by walls one within the other. The outer prakaram will be open to the sky except the innermost one. The innermost one will house the main deity as well as other deities. There will be a massive wooden or stone flag post exactly in line with the main deity. The innermost prakaram houses the sanctum sanctorum (தமிழ் = கருவரை).

 

Chidambaram is also referred to in various works such as Thillai (after the Thillai forest of yore in which the temple is now located), Perumpatrapuliyur or Vyagrapuram (in honour of Saint Vyagrapathar, Sanskrit: Vyaghrapada - "Tiger-Footed").

 

The temple is supposed to be located at the lotus heart of the Universe: Virat hridaya padma sthalam.

 

This gold-roofed stage is the sanctum sanctorum of the Chidambaram temple and houses the Lord in three forms:

 

- the "form" - the anthropomorphic form as an appearance of Nataraja, called the Sakala-thirumeni.

- the "semi-form" – the semi-anthropomorphic form as the Crystal linga of Chandramaulishvara, the Sakala-nishkala-thirumeni.

- the "formless" – as the space in Chidambara-rahasyam, an empty space within the sanctum sanctorum, the Nishkala-thirumeni.

 

SIGNIFICANCE OF THE TEMPLE DESIGN

The layout and architecture of the temple is replete with philosophical meanings.

 

Three of the five Panchaboothasthala temples, those at Kalahasti, Kanchipuram and Chidambaram all stand on a straight line exactly at 79 degree 41 minutes East longitude - truly an engineering, astrological and geographical wonder. Of the other two temples, Tiruvanaikkaval is located at around 3 degrees to the south and exactly 1 degree to the west of the northern tip of this divine axis, while Tiruvannamalai is around midway (1.5 degree to the south and 0.5 degree to the west).

 

The 9 gateways signify the 9 orifices in the human body.

The Chitsabai or Ponnambalam, the sanctum sanctorum represents the heart which is reached by a flight of 5 stairs called the Panchaatchara padi - pancha meaning 5, achhara – indestructible syllables – "SI VA YA NA MA", from a raised anterior dias - the Kanakasabai. The access to the Sabhai is through the sides of the stage (and not from the front as in most temples). The Chit sabha roof is supported by four pillars symbolic of the four Vedas.

 

The Ponnambalam or the Sanctum sanctorum is held by 28 pillars – representing the 28 agamas or set methodologies for the worship of Lord Shiva. The roof is held by a set of 64 beams representing the 64 forms of art and is held by several cross-beams representing the innumerable blood vessels. The roof has been laid by 21,600 golden tiles with the word SIVAYANAMA inscribed on them representing 21600 breaths. The golden tiles are fixed using 72,000 golden nails which represents the no. of nadis exists in human body. The roof is topped by a set of 9 sacred pots or kalasas, representing the 9 forms of energy. The artha mandapa(sanctum) has six pillars denoting the six shastras (holy texts).

 

The hall next to the artha mantapa has eighteen pillars symbolizing the eighteen Puranas.

 

TOWERS

The temple has nine gateways, and four of these have gateway towers or gopurams each with 7 storeys facing the East, South, West and North. The South gopuram called the Sokkaseeyan Thirunilai Ezhugopuram was constructed by a Pandya king identified from the presence of the dynasty's fish emblem sculpted on the ceiling. The Pandyas sculpted two fishes facing each other when they completed gopurams (and left it with one fish, in case it was incomplete). The earliest and smallest of the four is West gopuram constructed around 1150 and there are no reliable evidence on the construction. The sculptures shows goddess fighting the buffalo-demon and warlike Skanda astride his peacock. The North Gopuram was initiated around 1300 AD with the brick portion constructed by the Vijayanagara king Krishnadevaraya (1509-1530 AD) in the 16th century. The East Gopuram, was claimed to have been constructed by the Pallava King Koperunsingan II (1243-1279 AD) as per epigrahical records and was repaired by Subbammal, the mother-in-law of the famous philanthropist Pachaiyappa Mudaliar (1754-1794 AD). The idols of Pachaiappa Mudaliar and his wife Iyalammal have been sculpted on the eastern gopuram. The Pachaiappa Trust to date has been responsible for various functions in the temple and also maintain the temple car. The eastern gopuram is renowned for its complete enumeration of 108 poses of Indian classical dance – Bharathanatyam, detailed in small rectangular panels along the passage that leads to the gateway. Each gopuram has around fifty stone sculptures, with each repeating some portions from the other.

 

HALLS

There are 5 ambalams or sabhas (halls) inside the temple.

 

- Chit Ambalam or Chit Sabhai, which is the sanctum sanctorum housing Lord Nataraja and his consort Sivakami Sundari, and gave the temple town its name.

- Pon Ambalam or Kanaka Sabhai – the golden hall in front of the Chit Ambalam, from where the daily rituals are conducted.

- Nrithya sabhai or Natya sabhai, a 56-pillared hall lies to the south of the temple's flag mast (kodi maram or dwaja sthambam) where Nataraja outdanced Kali and established his supremacy

- Raja sabhai or the 1000-pillared hall which symbolizes the yogic chakra of thousand pillared lotus or Sahasraram (which in yoga is a chakra) at the crown of the head and is a seat where the soul unites with God. This chakra is represented as a 1000-petalled lotus. Meditating by concentrating at the Sahasrara Chakra is said to lead to a state of union with The Divine Force and is the pinnacle of yogic practice. The hall is open only on festive days.

- Deva Sabhai, which houses the Pancha moorthis (pancha - five, moorthis - deities, namely the deities of Ganesh, Somaskanda (seated posture of Lord Shiva with Pavarthi and Skanda), Sivananda Nayaki, Muruga and the image of Chandikeswarar.

 

SHRINES

- The shrines for the original Shivalingam worshipped by the saints Patanjali and Vyagrapathar – called the Thiru Aadhimoolanathar and his consort Umaiyammai

- The shrine of the 63 nayanars of Lord Shiva – called the Arubaththu moovar.

- Shrine of Sivagami.

- Ganesha shrine

- Shrine of Muruga or Pandiya nayakan

 

There are also several smaller shrines in the temple complex.

 

GOVINDARAJA SWAMY SHRINE

The Govindaraja shrine is dedicated to Vishnu and is one of the 108 holy temples of Lord Vishnu called divyadesam, revered by the 7th-9th-century saint poets of vaishnava (those worshipping Lord Vishnu) tradition, alwars. Kulashekara alwar mentions this temple as Tillai Chitrakutam and equates Chitrakuta of Ramayana fame with this shrine. King Kulothunga Chola II is believed to have uprooted the presiding Govindraja image from the shrine. The shrine has close connections with the Govindaraja temple in Tirupati dating back to saint Ramanuja of the 11-12th century. Ramanujar fled to Tirupati with the utsava (festival image) of the temple to escape punishment. Down the centuries, king Krishnappa Nayak (1564-1572 AD) was instrumental in installing the image of Govindaraja back in the temple. There was lot of resistance from the shaivites (those worshipping Shiva) against placing the Vishnu image in a revered Shiva temple, but the king was unmoved and the image was installed in the present form. There is no satisfactory evidence of co-existence of the Shiva and Vishnu shrines within the same temple built during the same time - there was a dispute even in last century during 1849 AD regarding the rights on the Govindaraja idol and Alwar Sannidhi(sanctum of azhwars) between Vaishnavas and Dikshitars and the position of Vaishnavas was upheld by the district court.

 

TEMPLE TANKS

The Chidambaram temple is well endowed with several water bodies within and around the temple complex.

 

- Sivaganga (சிவகங்கை) tank is in the third corridor of the temple opposite to the shrine of Shivagami. It is accessed by flights of stone steps leading from the shrine.

- Paramanandha koobham is the well on the eastern side of the Chitsabhai hall from which water is drawn for sacred purposes.

- Kuyya theertham is situated to the north-east of Chidambaram in Killai near the Bay of Bengal and has the shore called Pasamaruthanthurai.

- Pulimadu is situated around a kilometer and a half to the south of Chidambaram.

- Vyagrapatha Theertham is situated on to the west of the temple opposite to the temple of Ilamai Akkinaar.

- Anantha Theertham is situated to the west of the temple in front of the Anantheswarar temple.

- Nagaseri tank is situated to the west of the Anantha thirtham.

- Brahma Theertham is situated to the north-west of the temple at Thirukalaanjeri.

- Underground channels at the shrine drain excess water in a northeasterly direction to the Shivapiyai temple tank (சிவப்பியை குளம்) of the Thillai Kali Temple, Chidambaram. Due to poor maintenance, it has not been in use.

- Thiruparkadal is the tank to the south-east of the Shivapiyai tank.

 

TEMPLE CAR

The Chidambaram temple car is, perhaps, the most beautiful example of a temple car in all of Tamil Nadu. This car, on which Lord Nataraja descends twice a year, is drawn by several thousand devotees during the festivals.

 

ANANDA TANDAVA

The legend of the temple is same as the legend of Ānanda-tāṇḍava. Adhisesha, the serpent who serves as a bed of Lord Vishnu, hears about the Änanda thaandava and yearns to see and enjoy it. Lord Shiva beckons him to assume the saintly form of sage Patanjali and sends him to the Thillai forest, informing him that he will display the dance in due course. Patanjali who meditated in the Himalayas during krita age joins another saint, Vyaghrapada or Pulikaalmuni (Vyagra / Puli meaning "Tiger" and patha / kaal meaning "feet" – referring to the story of how he sought and got the feet and eyesight of a tiger to help climb trees well before dawn to pick flowers for The Lord before the bees visit them). The story of sage Patanjali as well as his great student sage Upamanyu is narrated in both Vishnu Purana as well as Shiva Purana. They move into the Thillai forest and worship Lord Shiva in the form of lingam, a deity worshipped today as Thirumoolataneswarar (Thiru - sri, Moolatanam - primordial or in the nature of a foundation, Eswarar- the Lord). Legends say that Lord Shiva displayed his dance of bliss (the Aananda Thaandavam) - as Nataraja to these two saints on the day of the poosam star in the Tamil month of Thai (January-February).

 

THE ANANDA TANDAVA POSTURE

The Ānanda-tāṇḍava posture of Nataraja represents pancikritya functions of the godhead believed to have created the dynamic force to create the world.

 

- The demon under Lord Nataraja's feet signifies that ignorance is under His feet.

- The fire in His hand (power of destruction) means He is the destroyer of evil.

- The raised hand (Abhaya or Pataka mudra) signifies that He is the savior of all life forms.

- The arc of fire called Thiruvashi or Prabhavati signifies the cosmos and the perpetual motion of the earth.

- The drum in His hand signifies the origin of life forms.

- The lotus pedestal signifies Om, the sound of the universe.

- His right eye, left eye and third eye signify the sun, moon and fire/knowledge, respectively.

- His right earring (makara kundalam) and left earring (sthri kundalam) signify the union of man and woman (right is man, left is woman).

- The crescent moon in His hair signifies benevolence and beauty.

- The flowing of river Ganges through His matted hair signifies eternity of life.

- The dreading of His hair and drape signify the force of His dance.

 

Another notable point of this posture is that it is based on the six point star. Nataraja's head forms the topmost point of the star, while His spreading hair and right hand form the upper side points. His drape and raised left leg form the lower points, and His right leg that rests on the demon Myalagga forms the lowest point. Surrounding this is the arc of fire.

 

RELIGIOUS SIGNIFICANCE OF THE TEMPLE

Pancha Bhoota Stalam (Sanskrit: पन्च भूत स्थल) refers to the five Shiva temples, each representing the manifestation of the five prime elements of nature - land, water, air, sky, fire. Pancha indicates five, Bhoota means elements and Stala means place. All these temples are located in South India with four of these temples at Tamil Nadu and one at Andhra Pradesh. The five elements are believed to be enshrined in the five lingams and each of the lingams representing Lord Shiva in the temple have five different names based on the elements they represent. In the temple, Shiva is said to have manifested himself in the form of sky. The other four manifestations are Prithivi Lingam (representing land) at Ekambareswarar Temple, Appu Lingam (representing Water) at Thiruvanaikaval, Agni Lingam (representing fire) at Annamalaiyar Temple and Vayu Lingam (representing air) at Srikalahasti Temple.

 

Aathara Stala indicates the Shiva temples which are considered to be divine impersonification of Tantric chakras associated with human anatomy. Nataraja temple is called the Anthaga stalam associated with Anthagam - the third eye.

 

Pancha Sabhai refers to the five places where Lord Shiva is said to have displayed His cosmic dance and all these places have stages or ambalams, also known as Sabhai. Apart from Chidambaram which has the Ponna Ambalam - the Golden Hall, the others are the I-Ratthina Ambalam - the Jeweled Hall at Thiruvaalangadu (rathinam – ruby / red jewelled), the Chitra Ambalam - the Painted Hall at Thirukutralam (chitra – painting), the Velli Ambalam - the Silver Hall at Madurai Meenakshi Amman Temple (velli – silver) and the Thaamira Ambalam - the Copper Hall at Nellaiappar Temple, Tirunelveli (Thaamiram – copper).

 

RELIGIOUS WORK AND SAINTS

There is no reference to the temple in Sangam literature of the 1st to 5th centuries and the earliest mention is found in 6th century Tamil literature. The temple and the deity were immortalized in Tamil poetry in the works of Thevaram by three poet saints belonging to the 7th century - Thirugnana Sambanthar, Thirunavukkarasar and Sundaramoorthy Nayanar. Thirugnana Sambanthar has composed 2 songs in praise of the temple, Thirunavukkarasar aka Appar 8 Tevarams in praise of Nataraja and Sundarar 1 song in praise of Nataraja. Sundarar commences his Thiruthondar thogai (the sacred list of Lord Shiva's 63 devotees) paying his respects to the priests of the Thillai temple - "To the devotees of the priests at Thillai, I am a devotee". The works of the first three saints, Thirumurai were stored in palm leaf manuscripts in the temple and were recovered by the Chola King Rajaraja Chola under the guidance of Nambiandarnambi. Manikkavasagar, the 10th century saivite poet has written two works, the first called Tiruvasakam (The sacred utterances) which largely has been sung in Chidambaram and the Thiruchitrambalakkovaiyar (aka Thirukovaiyar), which has been sung entirely in the temple. Manikkavasagar is said to have attained spiritual bliss at Chidambaram. The Chidambaram Mahatmiyam composed during the 12th century explain the subsequent evolution and de-sanskritization.

 

THE CHIDAMBARA RAHASIYAM

During the daily rituals, the Chief priest, of the day, himself in a state of Godliness - Shivohambhava (Shiva - the Lord, in His Sandhi form - Shivo-, aham – me / us, bhava - state of mind), parts the curtain, indicating the withdrawal of ignorance and reveals the space, and The Lord’s presence.

 

The Chidambara Rahasya, is hence representative of that time when one, in total surrender, allows God to intervene and remove our ignorance, even as we get to 'see and experience' His presence and hence - bliss.

Temple administration and daily rituals

 

WORSHIP FORMS

A unique feature of this temple is the bejeweled image of Lord Nataraja as the main deity. It depicts Lord Shiva as the master of Koothu-Bharata Natyam and is one of the few temples where Lord Shiva is represented by an anthropomorphic murthi rather than the classic, anionic Lingam.

 

At Chidambaram, the dancer dominates, not the linga as in other Shiva shrines. The Chitsabha houses a small sphatika(crystal) linga (Chandramoulisvara), believed to be a piece that fell from the crescent adorning Lord Shiva's head and installed by Adi Shankara. The linga is associated with the intangible fifth element, akasha (ether or space), the eternal infinite expanse where the dance of Lord Shiva takes place daily puja is offered to the linga and also to a small gem-carved figure of Ratnasabhapati.

 

Chidambaram offers a combination of the three apects of Shaiva worship - of the form Lord(Nataraja), of the form and the formlessness (linga) and of the formless omnipresence. The last is suggested by a "Chidambara rahasya", a chakra inscribed on a wall and blackened by applying "punugu" (civet) and over which hangs a string of golden bilva (bael) leaves. This can be viewed through the square chinks when the priest draws aside the dark "curtain of ignorance".

 

WORSHIP

The temple is managed and administered hereditarily by the Chidambaram Dikshitar – a class of Vaidika Brahmins whom, legends say, were brought here from Mt. Kailas, by Patanjali, specifically for the performance of the daily rituals and maintenance of the Chidambaram temple.

 

DIKSHITARS

The Dikshithars were supposed to be 3000 were called Tillai Muvayiram. Today they number around 360. These Dikshithars follow the Vedic rituals, unlike the Sivachariyars or Adhisaivars who follow the agamic rituals for the worship of Shiva and they sport a specific lopsided-to-the-left half shaved head. The rituals for the temple were collated from the Vedas and set by Patanjali, who is said to have inducted the Dikshithars into the worship of Lord Shiva as Nataraja. Every married male member of the Dikshithar family gets a turn to perform the rituals at the temple and can serve as the chief priest for the day. Married Dikshithars are also entitled a share of the temple's revenue. Though the temple is said to have been given endowments of almost 20 km2 of fertile land – having been patronized by various rulers for several centuries, it is managed almost entirely by privately run endowments.

 

DAILY RITUALS

The day begins with the chief priest of the day, performing required rituals to purify himself and assume the Shivoham bhava (Shiva-hood), after which he enters the temple to do the daily rituals. The day begins with Lord Shiva's footwear (padukas) brought at 7:00 am from the palliyarai (bedroom) to the sanctum sanctorum in a palanquin accompanied by devotees with cymbals, chimes and drums. The priest then performs the daily rituals with a yajna and a 'Gopujai' (worship of a cow and her calf). Worship (Puja) is done 6 times in a day. Before each puja, the spadika linga (crystal linga) or the semi form state of Lord Shiva is anointed with ghee, milk, curds, rice, sandal paste and holy ash. This is followed by presenting the naivedhyam or offering of freshly prepared food and sweets to the deity and the diparaadhana, a ritual of showing varied and decoratively set lamps, the reciting of Vedas in Sanskrit and the Panchapuranam (a set of 5 poems from a set of 12 works in Tamil – called the panniru thirumurai). The puja ends with the priest parting the curtains of the sanctum sanctorum to reveal the Chidambara Rahasyam (sanctum).

 

Before the 2nd puja, apart from the regular anointing of the crystal linga, a ruby Nataraja deity (the Rathinasabhapathy) is also anointed. The 3rd puja is at around 12.00 noon, after which the temple closes until around 4:30 pm. The 4th puja is performed at 6.00 pm, the 5th at 8:00 pm and the last puja of the day is performed at 10:00 pm, after which Lord Shiva’s footwear is taken in a procession for Him to ‘retire’ for the night. Before the 5th puja at night, the priest performs special rituals at the Chidambara Rahasya, where he anointed the yantra with aromatic substances and offers naivedyam. The last puja, called the arthajaama puja is performed with special fervor. It is believed that the entire divine force of the universe retires into the deity, when he retires for the night.

 

TEMPLE ADMINISTRATION

The Diskshithars one and fully responsible for the administration and pooja. Simply they mentioned their surname as the Sri Natarajar Temple Trustee and Pooja forever. Dikshithars life and temple tied as the nail and flesh relationship.

 

FESTIVALS

A whole year for men is said to be a single day for the gods. Just as six poojas are performed in a day at the sanctum sanctorum, six anointing ceremonies are performed for the principal deity - Nataraja in a year. They are the Marghazhi Thiruvaadhirai (in December-January) indicating the first puja, the fourteenth day after the new moon (chaturdasi) of the month of Masi (February-March) indicating the second pooja, the Chittirai Thiruvonam (in April-May), indicating the third pooja or uchikalam, the Uthiram of Aani (June-July) also called the Aani Thirumanjanam indicating the evening or the fourth puja, the chaturdasi of Aavani (August-September) indicating the fifth puja and the chaturdasi of the month of Puratasi (October-November) indicating the sixth pooja or Arthajama. Of these the Marghazhi Thiruvaadhirai (in December-January) and the Aani Thirumanjanam (in June-July ) are the most important. These are conducted as the key festivals with the main deity being brought outside the sanctum sanctorum in a procession that included a temple car procession followed by a long anointing ceremony. Several hundreds of thousands of people flock the temple to see the anointing ceremony and the ritualistic dance of Shiva when he is taken back to the sanctum sanctorum. Lord Shiva, in his incarnation of Nataraja, is believed to have born on full moon day in the constellation of Ardra, the sixth lunar mansion. Lord Shiva is bathed only 6 times a year, and on the previous night of Ardra, the bath rituals are performed on a grand scale. Pots full of milk, pomegranate juices, coconut water, ghee, oil, sandal paste, curds, holy ashes, and other liquids and solids, considered as sacred offering to the deity are used for the sacred ablution.

 

There are references in Umapathy Sivam's

Kunchithaangristhavam that the Maasi festival also had the Lord being carried out in procession, however this is not in vogue these days.

 

Natyanjali is a prominent festival celebrated during February every year when Bharatnatyam dancers from all over the country converge to present dance offering to Nataraja.

 

HISTORY

Constructed to signify where Tamil Shaivites identify the centre loci of the universe to be, the shrine, dedicated to Lord Shiva, has witnessed several significant events in the history of Tamil Nadu. A powerful legacy of Dravidian art, its structures and sculptures have attracted pilgrims to Chidambaram for over two millennium. The birthplace of Nataraja when Shaivite worship was highly popular during the Sangam period, Chidambaram had gained a reputation for holiness across the continent by the third century CE and the admiration of the Tamilakkam royals of the early Cholas, Chera dynasty and the early Pandyan Kingdom. Built by the early Cholas to one of their family deities - Nataraja-Koothan - it served as the king and queen's state temple and seat of their monarchs' coronations. The Chola royals underlined their non-partisan approach to religious iconography and faith by also patronizing the Srirangam Ranganathaswamy temple dedicated to Vishnu - their other Kuladheivam or "abode of family deity". Chola King Kocengannan who reigned in the first half of the 2nd century CE was born after his parents King Subhadevan and Kamaladevi worshipped in the Thillai Golden Hall (Pon Ambalam). He expanded the shrine in his later life and added to unfinished decorations. Saints Patañjali Tirumular and Vyaghrapada famously worshipped Nataraja at the shrine. The travelling Pallava-Chola king Simhavarman (II or III) who reigned in the 5th-6th century CE was cured of leprosy by bathing in the Shivagangai tank and in gratitude made extensive repairs and additions to the temple. He changed his name to Hiranyavarman or "golden bodied."

 

The Puranas, Sangam literature and the Tirumurai canon join several epigraphs and murals in highlighting the brilliance of the temple site and the devotion of Patañjali, Vyaghrapada-Pulikaalmunivar and patanjali to Nataraja at Thillai. The sthala puranam as well as umapathi sivacharya's koyil puranam give an account of how an ancient chola prince of kritayugam or first of epochal ages. Worshipped The Lord's feet at Chidambaram and being blessed with a vision of His was further helped by saint Vyaghrapada to consecrate a place of worship therewith. The temple murals and some cholan and pandyan literature refer to this sthala puranam. The chidambaram mahatyam as well as koyil puranam by the same author discuss as to how this prince who was presented with dhataki or atti garland and tiger flag in which Lord Indra would take abode to make him ever victorious was blessed with vision of lord and further attained mukti at this spot. This is very credible because all ancient literature and documents report that tiger flag and atti or dhataki (grislea tomentosa) garland as being emblematic with cholas. Some sangam period works also passingly refer to the krita age king's war with demons and his victory against them. The king also went by name Vyaghraketu after being gifted with the tiger flag.

 

Later during the 4th or 5th century CE, a pallava king called Simha Varman who was also a nayanmar saint by name Aiyatikal Kaadavarkon made some compositions and bathed in the tank and attained mukthi at tiru-perum-ppatra-puliyur or chidambaram. Aragalur Udaya Iraratevan Ponparappinan had refurbished most of the parts and rebuilt some parts of the temple around 1213 AD.

 

At periodical intervals (12 years in general), major repairs and renovation works are carried out, new facilities added and consecrated. Most old temples have also 'grown' over periods of time with additional facilities, more outer corridors and new gopurams (pagodas) were added by the rulers who patronized the temple. While this process has helped to keep the temples 'alive' as places of worship, from a purely archeological or historical perspective these renovations have unintentionally lead to destruction of the original works - which were not in sync with the latter and usually grander temple plans.

 

To this general trend, Chidambaram temple is no exception. The origins and developments of the temple are hence largely deduced from allied references in works of literature and poetry, the verbal information passed over generations by the Dikshithar community and from what little, of inscriptions and manuscripts that are available today.

The temple site is very ancient one is known to have been crafted time and again by the ancient craftsmen guild known as Perumthachchans. The reference to the same is available in sangam literature as well as other documents. The tevaram trio in particular have held this site to be of great sanctity with some like Tirugnanasambandar and Sundarar out of devotion being reluctant to set their foot in the place "because it would be an insult to the lord to put one's foot on his abode". The sangam works refer to the temple being favoured by all the three ancient crowns of south, the Neriyan (cholas), chezhiyan (pandyas) and uthiyan (cheras), even if the temple was in what was traditionally chola country.

 

INSCRIPTIONS

There are several inscriptions available in the temple and referring to the Chidambaram temple in neighbouring areas. Most inscriptions available pertain to the periods of Cholas - Rajaraja Chola I (985-1014 CE), Rajendra Chola I (1012-1044 CE), Kulothunga Chola I (1070-1120 CE), Vikrama Chola (1118-1135 CE), Rajadhiraja Chola II (1163 -1178 CE), Kulothunga Chola III (1178-1218 CE) and Rajaraja Chola III (1216-1256 CE). Pandya inscriptions date from Thribhuvana Chakravarthi Veerapandiyan, Jataavarman Thribhuvana Chakravarthi Sundarapaandiyan (1251-1268 CE) and Maaravarman Thribhuvana Chakravarthi Veerakeralanaagiya Kulashekara Pandiyan (1268-1308 CE). Pallava inscriptions are available for king Avani Aala Pirandhaan Ko-pperum-Singha (1216-1242 CE). Vijayanagara Kings mentioned in inscriptions are Veeraprathaapa Kiruttina Theva Mahaaraayar (1509-1529 CE), Veeraprathaapa Venkata Deva Mahaaraayar, Sri Ranga Theva Mahaaraayar, Atchyutha Deva Mahaaraayar (1529-1542 CE) and Veera Bhooopathiraayar. One of the inscriptions from the descendant of Cheramaan Perumal nayanar, Ramavarma Maharaja has been found.

 

KUMBHABISHEKAM 2015

The sacred Chidambaram Sri Sabanayagar Temple, which is also described as Boologa Kailaasam and Chithakasam

 

Sri Sivagamasundari Samaedha Sriman Anandha Nataraja Moorthy's Chitsabha Samprokshana Chithvilasa Maha Kumbhabishekam is about to happen in a great way On the auspicious day of Manmadha (Tamil) year Chithirai month 18th day (01-May-2015) Friday morning between 7:00 am and 8:30 am Hastha Nakshthra, Thrayodhasi Thithi, Amirtha yoga, Rishabha Lagna.

 

INVASIONS

The temple was severely vandalised during Malik Kafur's invasions of South India between 1311 and 1325. A garrison was set up within the temple precincts and the walls were fortified during the Carnatic Wars between the East India Company and the French and the Anglo-Mysore Wars that the British fought with Hyder Ali and Tipu Sultan.

 

WIKIPEDIA

Mother of the Universe, she represents the infinite power of the universe and is a symbol of a female dynamism. The manifestation of Goddess Durga is said to emerge from Her formless essence and the two are inseparable

Genesis 1 New International Version (NIV)

  

The Beginning

1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.

  

3 And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day.

Village deity of Tamil Nadu - India @ a village Temple at Tamilnadu, India off NH 45.

  

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Village deities of Tamil Nadu that do not belong to the Agamic pantheon of Hinduism are found in almost all villages throughout India and Tamil Nadu in particular. They are known as Kaval deivam or guardian spirits in Tamil. They are associated to a main deity who is generally ascribed as Kuladeivam by various sects of community and clan groups as part of the tracing their generation through centuries.

Most of these village deities have their shrines on the periphery (border or outskirts) of the village as a representation of their Village Guardian position. Hence they are referred as "Peripheral Folk Deity". 21 associate deities and 61 servant deities are located in either the same premises or located in different places of the locality, for e.g.: Amman deities may be installed in the centre of the village but the Sonai, Sudalai or the Formless Nadukkal deities may be installed close to graveyards (cemeteries or burial and sometimes, also near memorial centres).

 

These Village deities are either represented in the form of a huge, fierce statue or as a simple stone. Most of these temples are not closed premises but are simple and small worship areas. Weapons such as a trident or a lance or sickles are also associated with these shrines.

 

We also see lots of terracotta horses, elephants, clay dolls & birds and bells. Most officiating priests are pandarams and derive from the local ancestral lineages that had initiated the cult centres generations ago. In ancient times most of the City priests were pandarams.Before Nayakkar rule Madurai Meenakshiamman temple pujas were performed by them.

 

The worship pattern is non-vedic through Folk tale, Folk Song and Folk arts (Villupattu, Karagam, Koothhu, etc). The local priest might offer flowers or Veeputhi (holy ash) or Holy flowers to the worshippers and may play the oracle role for shamanism.

Source - Wikipedia

 

ok, in gross violation of "DPT" principle I am posting this only because I think he's awesome and people wouldn't mind seeing him and he's an actual thing of what was posted yesterday as a pretend thing. The king hails from Moscow , where talented friend of ours gave him life, but obviously king's not a Russian fella though, he's far too streamlined and austere and disciplined and knight-like for that, all that's opposite to Russian formless mess .. I like him a lot.

Don't get set into one form, adapt it and build your own, and let it grow, be like water. Empty your mind, be formless, shapeless — like water. Now you put water in a cup, it becomes the cup; You put water into a bottle it becomes the bottle; You put it in a teapot it becomes the teapot. Water can flow or it can crash. Be water, my friend

 

Bruce Lee (From Wikiquote) (27 November 1940 – 20 July 1973), not a real thinker, that I now, but famous anyhow.

 

#300 Explore on Sunday, December 6, 2009

"Its form formless,

Its image nothing,

Its name silence..."

 

Lao Tse

 

Photo: Ceasarea. Israel. Ancient Roman Aqueduct.

Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.

 

Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.

 

The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.

 

Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.

 

ETYMOLOGY & OTHER NAMES

The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.

 

The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).

 

The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.

 

The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.

 

Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".

 

Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").

 

There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.

 

The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.

 

ASSIMILATION OF TRADITIONS

The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:

 

Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."

 

Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.

 

An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.

 

INDUS VALLEY ORIGINS

Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.

 

This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.

 

INDO-EUROPEAN ORIGINS

Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.

 

RUDRA

Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.

 

The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.

 

The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:

 

Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.

 

The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.

 

AGNI

Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:

 

The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.

 

In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.

 

INDRA

According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.

 

The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,

 

Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.

 

LATER VEDIC LITERATURE

Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.

 

Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.

 

PURANIC LITERATURE

The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.

 

TANTRIC LITERATURE

The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.

 

POSITION WITHIN HINDUISM

 

SHAIVISM

Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.

 

PANCHAYATANA PUJA

Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.

 

TRIMURTI

The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."

 

ICONOGRAPHY AND PROPERTIES

 

ATTRIBUTES

Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.

 

Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.

 

Crescent moon: (The epithets "Chandrasekhara/Chandramouli")- Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.

 

Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.

 

Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.

 

Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)

 

Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.

 

Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.

 

Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.

 

Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.

 

Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.

 

Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.

 

Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.

 

Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.

 

Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".

 

Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.

 

Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.

 

LINGAM

Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.

 

JYOTIRLINGA

The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.

 

The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.

 

SHAKTI

Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).

 

THE FIVE MANTRAS

Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).

 

Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:

 

Sadyojāta

Vāmadeva

Aghora

Tatpuruṣha

Īsāna

 

These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:

 

Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.

 

According to the Pañcabrahma Upanishad:

 

One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)

 

FORMES AND ROLES

According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

 

DESTROYER AND BENEFACTOR

In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.

 

The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.

 

In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.

 

ASCETIC AND HOUSEHOLDER

He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.

 

As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.

 

Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.

 

NATARAJA

he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.

 

DAKSHINAMURTHY

Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.

 

ARDANARISHVARA

An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.

 

TRIRUPANTAKA

Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.

 

OTHER FORMS, AVATARS IDENTIFICATIONS

Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.

 

In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).

 

Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.

 

FESTIVALS

Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.

 

BEYOND HINDUISM

 

BUDDHISM

Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.

 

SIKHISM

The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."

 

In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.

 

OTHERS

The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.

 

Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.

 

In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.

 

WIKIPEDIA

2018 collection

 

on the road to perfection

 

Chaos expressed

with DADA kamikaze knitting

to accomplish formlessness

 

multiversatile tunic

dress top

brought into shape

with fabric ribbons

 

lots of dropped stitches

were used

to create

as much nothingness

as possible

 

one day

I will manage

to knit the perfect garment

using only 1 stitch

until then

much practice

will show me the way

 

my idols

are the grandmasters of calligraphy

who achieved ultimate excellence

by meditating on 1 letter

for decades....

"In the beginning God created the heavens and the earth. Now the earth was a formless void, there was darkness over the deep, and God’s spirit hovered over the water.

God said, ‘Let there be light’, and there was light. God saw that light was good, and God divided light from darkness. God called light ‘day’, and darkness he called ‘night.’ Evening came and morning came: the first day."

– Genesis 1:1-5, which is part of today's reading at Mass.

 

Stained glass detail from a window in the Anglican Cathedral of Southwark.

«Sovrana è l’acqua», così canta il poeta Pindaro, in un suo folgorante inizio. Secondo i Veda la Bibbia e altri testi sacri, l’acqua è l’elemento primordiale per eccellenza e precede la creazione. Come la vita stessa, l’acqua è alla base di tutto. L’acqua simboleggia la vita. A differenza degli individui, piante animali o essere umani, l’acqua non muore. È viva, è la sorgente stessa della vita. L’uomo un tempo, ricorda Platone, fu senza fuoco, ma senza l’acqua mai. L’acqua purifica, rigenera: che sia il battesimo, l’ebraico mikvè o le abluzioni nel Gange o nel Nilo. L’acqua è sacra e profana. Lava. Disseta. Sovrana l’acqua!

Certo l’acqua ha anche il potere di sommergere, dissolvere e distruggere. In sé e per sé l’acqua è viva ed è sorgente della vita, ma può anche portare la morte. Il diluvio biblico è un simbolo e una realtà: misteriosamente accade anche per le colpe dell’uomo.

Forse dietro ogni terremoto o ogni tsunami non sta l’uomo. Eppure siamo chiamati alla responsabilità. Non tutto, ma molto dipende da noi. Non siamo padroni dell’acqua, ma responsabili, sì. E non è così anche della vita? La rappresentiamo, l’amministriamo, ma non la possediamo.

I simboli non sono uno scherzo, i miti non un gioco.

Cerchiamoli, ricordiamoli se li abbiamo dimenticati, ma soprattutto viviamoli.

L’acqua è cedevole, senza forma, eppure immensa è la sua forza.

La goccia d’acqua è nel mare / Il mare è nella goccia d’acqua, ci ricorda Guru Nanak. E noi siamo onde del mare. E mare nelle onde.

Allora ascoltiamo l’acqua. Non basta rispettarla: sentiamone la voce, il richiamo e in essa ritroviamo noi stessi, la forza dell’acqua che è anche la nostra forza.

---------&&""""Sovereign is the water, " so sang the poet Pindar, in his brilliant start. According to the Vedas, the Bible and other sacred texts, water is the paramount element par excellence and above creation. Like life itself, water is the basis of everything. The water symbolizes life. Unlike people, plants, animals or humans, the water does not die. She's alive, is the source of life itself. He once recalled Plato was no fire, but never without water. The water purifies, regenerates: that baptism, the mikveh, or Jewish ablutions in the Ganges or the Nile. The water is sacred and profane. Lava. Quenches thirst. Sovereign water!

Of course water also has the power to overwhelm, destroy and dissolve. In and of itself is alive and the water is the source of life, but can also lead to death. The biblical flood is a symbol and a reality mysteriously happens also for the sins of man.

Perhaps behind every earthquake or tsunami is not any man. Yet we are called to responsibility. Not everything, but much depends on us. We are not masters of water, but responsible, yes. It is not so well in life? The stand for, the administrator, but not own it.

The symbols are not a joke, not a game myths.

Cerchiamoli, remember if we've forgotten, but also live it.

The water is soft, formless, yet its power is immense.

The drop of water in the sea / The sea is in the drop of water, reminds us of Guru Nanak. And we are the waves. And in the sea waves.

Then listen to the water. Respect it is not enough: sentiamone voice, appeal and in it we find ourselves, the power of water that is our strength.

I must confess that I didn’t pick one specific painting to let myself be influenced by. I particularly wanted to work on producing a painting that actually showed dimension and perspective. So using some of the wonderful inspiration and examples Mati and Lisa provided I went from there.

 

I chose to use encaustics again this week. Addictive and I have so much to learn. I started with layering the sky over and over with black, clear, Payne’s Grey, and white until I got it the way I wanted it. That took forever and I wish more of the layers were actually visible but it’s all part of the process and I am happy with it. After the sky came the formless white land. All the trees and corn rows were incised into the cool wax. I started with putting blue in the far mountains, adding brown on top and in the foreground trees. Then the corn rows were filled with yellow. As soon as I put the first blue paint down I knew I had got something right. My distracted driving staring at the mountains over the past few weeks had paid off. I had achieved at least some sense of dimension.

 

And then the house. Storm clouds behind it, the home is rooted to the mountain. With the home again as a symbol of my personal world, this is a hopeful painting. Despite the storm there is a foundation.

 

jetfuellines.wordpress.com/2011/02/10/get-your-paint-on-w...

“There are intangible realities which float near us, formless and without words; realities which no one has thought out, and which are excluded for lack of interpreters.” Natalie Clifford Barney

 

taken at Labo River, Labo, Camarines Norte, Philippines

during my EB with Soul101

No need to wait for grace. It's already here: breathing, heart beating, sounds appearing, sensations...

A spontaneous play of emptiness, a dance of the formless as form, and there's nobody here separate from this Never-Ending Dance of Completeness. It's the dance that you are, the dance that life is, and it all appears now, offering itself in its fullness, asking nothing in return.

Do you see what you've been given?

Jeff Foster

"Ode à Marten Toonder"

Cette œuvre est un hommage au dessinateur Marten Toonder, qui a fêté ses 90 ans le 2 mai 2002. La sculpture, haute de plus de six mètres, se compose d'un banc baroque en forme de trèfle, sur lequel trônent quatre personnages emblématiques des bandes dessinées de Toonder : le marquis de Cantecler, le maire Dickerdack, le professeur Sickbock et le peintre Terpen Tijn. Ils représentent quatre forces de la société : la philosophie, la politique, la science et l'économie. Au-dessus se dresse un grand obélisque, illuminé sur ses quatre faces par des reliefs. L'obélisque est surmonté d'un pinceau et d'une plume, symboles du talent de Toonder pour le dessin et l'écriture ; d'un globe terrestre, évoquant l'univers fantastique des bandes dessinées.

 

"La Ville sétruite"

Le Monument à la ville détruite de Rotterdam ou simplement La ville détruite, La ville dévastée (en néerlandais : De verwoeste stad), La ville déchirée est une célèbre sculpture de Rotterdam, aux Pays-Bas, réalisée entre 1951 et 1953 par Ossip Zadkine (1890-1967), en commémoration du bombardement allemand du 14 mai 1940 qui a détruit le centre médiéval de la ville. Il s'agit probablement de l'œuvre la plus célèbre de l'artiste franco-russe[1], et de l'une des statues les plus connues du pays.

La sculpture est en bronze et mesure environ 6,5 mètres. Elle représente une figure humaine stylisée, qui semble crier, appuyée contre une souche d'arbre. La figure tient les bras pointant vers le ciel, la tête rejetée en arrière comme si elle pleurait de chagrin, et a un trou béant dans l'abdomen et la poitrine à la place du cœur. L'absence de cœur symboliserait la destruction du centre de Rotterdam

 

"Cascade"

La sculpture de huit mètres de haut est réalisée en polyester, un matériau presque devenu la signature de l'Atelier Van Lieshout. Dix-huit fûts d'huile empilés, semblant descendre du ciel comme une cascade, s'assemblent pour former une colonne monumentale. De ces fûts grandeur nature s'écoule une masse sirupeuse où se devinent les silhouettes d'une vingtaine de figures humaines. Ce sont des êtres anonymes, dont beaucoup adoptent des poses dramatiques. L'un d'eux grimpe vers le haut. Comparées aux contours robustes des fûts, les figures sont molles et informes. Pourtant, ces formes forment un réseau qui soutient la colonne. Fûts et silhouettes humaines, formes rigides et molles, se sont fondues en un tout.

  

"Ode to Marten Toonder"

This work is a tribute to the cartoonist Marten Toonder, who celebrated his 90th birthday on May 2, 2002. The sculpture, over six meters high, consists of a baroque bench in the shape of a clover, upon which sit four iconic characters from Toonder's comics: the Marquis of Cantecler, Mayor Dickerdack, Professor Sickbock, and the painter Terpen Tijn. They represent four forces in society: philosophy, politics, science, and economics. Above rises a large obelisk, illuminated on all four sides by reliefs. The obelisk is surmounted by a paintbrush and quill, symbols of Toonder's talent for drawing and writing; and by a globe, evoking the fantastical world of his comics.

 

"The Destroyed City"

The Monument to the Destroyed City of Rotterdam, or simply The Destroyed City, The Devastated City (Dutch: De verwoeste stad), The Torn City, is a famous sculpture in Rotterdam, Netherlands, created between 1951 and 1953 by Ossip Zadkine (1890–1967) to commemorate the German bombing of May 14, 1940, which destroyed the medieval center of the city. It is probably the most famous work of the Franco-Russian artist[1] and one of the best-known statues in the country.

 

The sculpture is made of bronze and is about 6.5 meters tall. It depicts a stylized human figure, seemingly screaming, leaning against a tree stump. The figure holds its arms pointing skyward, its head thrown back as if weeping with grief, and has a gaping hole in its abdomen and chest in place of its heart. The absence of a heart symbolizes the destruction of Rotterdam's city center.

 

"Cascade"

The eight-meter-high sculpture is made of polyester, a material that has almost become the signature of Atelier Van Lieshout. Eighteen stacked oil drums, seemingly descending from the sky like a waterfall, come together to form a monumental column. From these life-size drums flows a syrupy mass in which the silhouettes of some twenty human figures can be discerned. These are anonymous beings, many of whom adopt dramatic poses. One of them climbs upward. Compared to the robust contours of the drums, the figures are soft and formless. Yet, these forms create a network that supports the column. Drums and human silhouettes, rigid and soft forms, have merged into a single whole.

Borobudur, is a 9th-century Mahayana Buddhist monument in Magelang. The monument consists of six square platforms topped by three circular platforms, and is decorated with 2,672 relief panels and 504 Buddha statues. A main dome, located at the center of the top platform, is surrounded by 72 Buddha statues seated inside a perforated stupa.

Built in the 9th century during the reign of the Sailendra Dynasty, the temple’s design in Gupta architecture reflects India's influence on the region, yet there are enough indigenous scenes and elements incorporated to make Borobudur uniquely Indonesian. The monument is both a shrine to the Lord Buddha and a place for Buddhist pilgrimage. The journey for pilgrims begins at the base of the monument and follows a path around the monument and ascends to the top through three levels symbolic of Buddhist cosmology: Kāmadhātu (the world of desire), Rupadhatu (the world of forms) and Arupadhatu (the world of formlessness). The monument guides pilgrims through an extensive system of stairways and corridors with 1,460 narrative relief panels on the walls and the balustrades.

Evidence suggest Borobudur was constructed in the 9th century and abandoned following the 14th century decline of Buddhist and Hindu kingdoms in Java, and the Javanese conversion to Islam.Worldwide knowledge of its existence was sparked in 1814 by Sir Thomas Stamford Raffles, then the British ruler of Java, who was advised of its location by native Indonesians. Borobudur has since been preserved through several restorations. The largest restoration project was undertaken between 1975 and 1982 by the Indonesian government and UNESCO, following which the monument was listed as a UNESCO World Heritage Site. Borobudur is still used for pilgrimage; once a year Buddhists in Indonesia celebrate Vesak at the monument, and Borobudur is Indonesia's single most visited tourist attraction.[

Roman Signer describes his installations as ‘useless inventions’. He makes them with everyday objects: an umbrella, a pair of boots, a chair, a table. By combining them with natural elements such as water, fire and wind, he transforms these ordinary, inconspicuous items in imaginative and surprising ways. There is nothing he enjoys more than experimenting with simple objects and blowing them up, smashing them into pieces or throwing them through the air and subsequently capturing that ‘accidental’ (yet meticulously planned) process in photographs or videos. The usual role of a physical object is of no interest to Signer. Instead, he transforms them by exposing them to the elements and giving them a new meaning that is unrelated to their original purpose.

Humour is a deciding factor in a large part of Signer’s oeuvre. He expresses it in the relationship between sudden outbursts of energy and relaxation, between a clearly defined form and formlessness, and between order and chaos.

 

Roman Signer and Calder

 

Many of Calder’s early mobiles were motorized, meaning that the successive movements of the different elements in these works were predetermined. The element of chance appeared in Calder’s work when he started making suspended mobiles in the early 1030s. In these abstract creations, forms relate to each other unpredictably and in an infinite number of ways. Later on, artists like Signer returned to this idea of science and poetry from that same intuition. With the work Hemd (1995) Signer created a delicate balance between an item of clothing ( a shirt) and a helium filled balloon that is attached to it – the movement is activated by a fan.

 

Poetry and Energetic Activation – text describing Roman Signer’s work in the superb exposition Calder Now which ran at Kunsthal Rotterdam in spring 2022.

 

pic of Orgelpfeife (2020): www.flickr.com/photos/145400672@N02/52004769926/in/datepo...

"In the stillness of your presence, you can feel your own formless and timeless reality as the unmanifested life that animates your physical form. You can then feel the same life deep within every other human and every other creature. You look beyond the veil of form and separation. This is the realization of oneness. This is love."

-Eckhart Tolle

Idol of Goddess Durga of our South Madras Cultural Association -2013.This photo was snapped at the Sea Beach, sometime before immersion of the idol of Goddes Durga into the sea.

This is the time we feel empty in our mind; a sudden heavyness in our heart, strike us. We have to wait one more year for our Mother to be present amongst us again for another five days. This is endless wait !

 

IN FLICKR EXPLORE ON 16-11-2013.

www.flickr.com/photos/59670248@N05/10892586623/in/explore...

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Durga, in Sanskrit means - She who is incomprehensible or difficult to reach. Goddess Durga is a form of Sakti worshiped for her gracious as well as terrifying aspect. Mother of the Universe, she represents the infinite power of the universe and is a symbol of a female dynamism. The manifestation of Goddess Durga is said to emerge from Her formless essence and the two are inseparable.

 

The celebrations of Durga puja have references in Indian literature from the 12th century. Earlier the festival was performed only by the rich and powerful people like kings and feudal lords, but today the entire community celebrates Durga Puja.

Celebrated in month of Ashwin of the Hindu calendar (September / October), Goddess Durga (also referred to as "Maa Durga") is worshipped along with her four children - Kartik (The Protector), Ganesh (who symolizes prosperity), Lakshmi (who symbolizes wealth) and Saraswati (who symbolizes knowledge). Her four children complete the manifestation of Goddess Durga.

On the last day of the ten days of the puja, Goddess Durga who represents ‘shakti’ or power, kills the demon Mahishasura and thereby reinstates the triumph of good over evil.

The tenth day, Vijaya Dasami, marks the triumphant ovation of the soul at having attained liberation while living in this world, through the descent of knowledge by the Grace of Goddess Saraswati. The soul rests in his own Supreme Self or Satchidananda Brahman. This day celebrates the victory, the achievement of the goal. The banner of victory flies aloft. Lo! I am He! I am He!

It is on this day, the last and the tenth day, these pictures were taken in Chennai during / after the traditional ritual to bid a goodbye.

Source : Internet.