A beautifully produced brochure, resplendent in a presentation envelope, and issued by the County of London Electric Suppl;y Company to commemorate the opening of their new power hous (power station) on the banks of the River Thames at Creekmouth in Barling. This great event took place on 19 May 1925 and, one strongly suspects, was the one time Royalty set foot at Creekmouth! The brochure has a potted history of the company that has been incorporated in 1891 to serve parts of South West London and some inner parishes adjacent to the City of London itself. These two supply areas were the reasoning behind their first two power stations at City Road, Islington and in Wandsworth.

 

The UK's fledgling electricial supply industry was rather an unholy mess with not just a multiplicity of supply undertakings (private and municipal) but also a wide range of supply voltages and phases. Some consolidation took place and the County of London Company was typical of the larger players in that they extended their supply area serviving a multiplicity of administrative areas that did not develop undertakings of their own as well as becoming 'bulk' suppliers of power to 'independent' undertakings. By the early 1920s their supply area had grown to cover much of East London and South Essex as seen on the map.

 

The construction fo Barking "A" as it would become known was first mooted in post-WW1 years to firstly increase capacity and also to ensure more thermally efficient production of supply than their older and smaller stations could obtain. The riverside plant allowed easy delivery of the coal fuel by river and allowed for the necessary cooling water. The designers and consultants were Merz & McLellan, the bulk of the equipment supplied by Vickers of Barrow and the turbines were by C A Parsons.

 

Barking was also effectively the outcome of increased co-operation the company had with three other closely connected concerns - the City of London Electric Lighting Company; the South London Electric Supply Corporation Limited; and the South Metropolitan Electric Light and Power Company Limited. This cooperation was something increasingly demanded of the industry by increased legislation and in 1926 the Central Electricity Board was formed. The CEB not only instituted the National Grid, interconnection requiring a national standard of production, but also 'designated' efficient stations. City Road was not, and closed in 1929, Wandsworth was and Barking saw expansion with the construction of the "B" section stage that was commissioned in 1933 and reached full capacity in 1939. The Company was nationalised in 1948 and it fell to the state to construct what was Barking "C" in 1954. Barking "A" was decommissioned in 1969, "B" in 1976 and finally "C" in 1981. The whole site was then cleared.

 

The brochure has a number of colour plates and sketches by artist Norman Howard as well as photographs of the plant. It is spledidly printed and produced by one of the better printing houses of the day, the esteemed George W Jones, at "The Sign of the Dolphin" in Gough Square, Fleet Street.

 

The boilers at the station, coal fired by mechanical stokers, were at first 10 in number although there was capacity for 12 in total as well as re-heat boilers to raise steam temperature between the high pressure and low pressure sides of the generators. Five were manufactured by Babcock & Wilcox and the other five by Yarrow & Co (1922), both well known names in the industry.

(Austin) Metro (1980-90) Engine 998cc S4 Tr. Production 2,078,218 (inc. Rover 100)

Registration Number G 844 TYP

AUSTIN SET

www.flickr.com/photos/45676495@N05/sets/72157623759808208...

The Metro was launched by the Austin Rover Group in 1980, as a Supermini. During its 18-year lifespan, the Metro wore many names: Austin Metro, MG Metro and Rover Metro. It was re-badged as the Rover 100 series in January 1995. During 1987, the car lost the Austin name, and was sold simply as the Metro. From 1990 until its withdrawal in 1997, the Metro was sold only as a Rover.

Some of the Mini's underpinnings were carried over into the Metro, namely the 998 cc and 1275 cc A-Series engines, much of the front-wheel drivetrain and four-speed manual gearbox, and suspension subframes. The Metro used the Hydragas suspension system found on the Allegro but without front to rear interconnection. The hatchback body shell was one of the most spacious of its time and this was a significant factor in its popularity. Initially, the Metro was sold as a three-door hatchback only, with a choice of 998cc (1.0 litre) or 1275cc (1.3-litre) petrol engines

The Metro was popular throughout UK Police Forces as Police patrol cars.

 

Thanks for 14.2 million views

 

SHOT AT THE Enfield Pagaent 27:05:2013 Ref 92b-415

 

168/365

So this was me yesterday. And partly today. Except today I actually bothered to put on real pants. I have an intense research paper due tomorrow and that's basically my life at the moment. So if there's no photo tomorrow it'll be due to me having my face stuck in books and journal articles and such. And probably where it should be now actually...

A beautifully produced brochure, resplendent in a presentation envelope, and issued by the County of London Electric Supply Company to commemorate the opening of their new power house (power station) on the banks of the River Thames at Creekmouth in Barking. This great evening took place on 19 May 1925 and, one strongly suspects, was the one time Royalty set foot at Creekmouth! The brochure has a potted history of the company that has been incorporated in 1891 to serve parts of South West London and some inner parishes adjacent to the City of London itself. These two supply areas were the reasoning behind their first two power stations at City Road, Islington and in Wandsworth.

 

The UK's fledgling electricial supply industry was rather an unholy mess with not just a multiplicity of supply undertakings (private and municipal) but also a wide range of supply voltages and phases. Some consolidation took place and the County of London Company was typical of the larger players in that they extended their supply area serviving a multiplicity of administrative areas that did not develop undertakings of their own as well as becoming 'bulk' suppliers of power to 'independent' undertakings. By the early 1920s their supply area had grown to cover much of East London and South Essex as seen on the map.

 

The construction fo Barking "A" as it would become known was first mooted in post-WW1 years to firstly increase capacity and also to ensure more thermally efficient production of supply than their older and smaller stations could obtain. The riverside plant allowed easy delivery of the coal fuel by river and allowed for the necessary cooling water. The designers and consultants were Merz & McLellan, the bulk of the equipment supplied by Vickers of Barrow and the turbines were by C A Parsons.

 

Barking was also effectively the outcome of increased co-operation the company had with three other closely connected concerns - the City of London Electric Lighting Company; the South London Electric Supply Corporation Limited; and the South Metropolitan Electric Light and Power Company Limited. This cooperation was something increasingly demanded of the industry by increased legislation and in 1926 the Central Electricity Board was formed. The CEB not only instituted the National Grid, interconnection requiring a national standard of production, but also 'designated' efficient stations. City Road was not, and closed in 1929, Wandsworth was and Barking saw expansion with the construction of the "B" section stage that was commissioned in 1933 and reached full capacity in 1939. The Company was nationalised in 1948 and it fell to the state to construct what was Barking "C" in 1954. Barking "A" was decommissioned in 1969, "B" in 1976 and finally "C" in 1981. The whole site was then cleared.

 

The brochure has a number of colour plates and sketches by artist Norman Howard as well as photographs of the plant. It is spledidly printed and produced by one of the better printing houses of the day, the esteemed George W Jones, at "The Sign of the Dolphin" in Gough Square, Fleet Street.

 

This plate by Norman Howard shows the station amongst the somewhat bucolic isolation of Creekmouth!

Austin Metro (1980-94) Engine 998cc S4 OHV Tr. Production 2,078,218 (includes Rover 100)

Registration Number F 801 FGJ (London SW)

 

AUSTIN SET

 

www.flickr.com/photos/45676495@N05/sets/72157623759808208...

 

Introduced as the Austin Mini Metro. It was intended as a big brother, rather than as a replacement, for the Mini, Some of the Mini's underpinnings were carried over into the Metro, namely the 998 cc and 1275 cc A-Series engines, much of the front-wheel drivetrain and four-speed manual gearbox, and suspension subframes. The Metro used the Hydragas suspension system found on the Allegro but without front to rear interconnection. The hatchback body shell was one of the most spacious of its time and this was a significant factor in its popularity. Initially, the Metro was sold as a three-door hatchback, followed later by the five door model.

 

The Metro range was expanded in 1982 to include the luxury Vanden Plas and higher performance MG versions. The Vanden Plas featured higher levels of luxury and equipment, while the slightly more powerful MG Metro 1.3 sold as a sports model. The Vanden Plas variant received the same MG engine from 1984 onwards (with the exception of the VP Automatic, which retained the 63 bhp version, The luxury fittings marking out the Metro Vanden Plas took the form of a radio-cassette player, electric front windows, an improved instrument panel with tachometer, and a variety of optional extras such as trip computer, leather trim, remote boot release, and front fog lamps

 

A facelift in late 1984 refreshed the styling, introducing colour coded bumpers on the MG, a wider subframe improved interior and the addition of a five door

 

At the end of 1987, the Austin marque was shelved. The Austin badge was removed from the cars, Metro were sold without a marque badge, sometimes referred to as Rovers they wore a Rover style longship shield badge

 

The new Rover Metro was finally launched in May 1990, being a heavily revised version of the original Metro with redesigned suspension and fitted with a new range of engines. The K Series engine available to the Metro as a 1.1 litre or 1.4 with 8 or 16 valves along with a 1.4 litre PSA diesel unit.

 

The Metro was retired for the 1995 model year replaced by the Rover 100

 

Many thanks for a fantabulous

46,695,928 views

 

Shot Brooklands New Years Day Gathering, 01.01.2016 - Ref 111-391

 

The Citroën 2CV (French: "deux chevaux" i.e. "deux chevaux-vapeur" (lit. "two steam horses", "two tax horsepower") is an air-cooled front-engine, front-wheel-drive economy car introduced at the 1948 Paris Mondial de l'Automobile and manufactured by Citroën for model years 1948–1990.

 

Conceived by Citroën Vice-President Pierre Boulanger to help motorise the large number of farmers still using horses and carts in 1930s France, the 2CV has a combination of innovative engineering and utilitarian, straightforward metal bodywork — initially corrugated for added strength without added weight. The 2CV featured low cost; simplicity of overall maintenance; an easily serviced air-cooled engine (originally offering 9 hp); low fuel consumption; and an extremely long-travel suspension offering a soft ride and light off-road capability. Often called "an umbrella on wheels", the fixed-profile convertible bodywork featured a full-width, canvas, roll-back sunroof, which accommodated oversized loads and until 1955 reached almost to the car's rear bumper.

 

Manufactured in France between 1948 and 1989 (and in Portugal from 1989 to 1990), over 3.8 million 2CVs were produced, along with over 1.2 million small 2CV-based delivery vans known as Fourgonnettes. Citroën ultimately offered several mechanically identical variants including the Ami (over 1.8 million); the Dyane (over 1.4 million); the Acadiane (over 250,000); and the Mehari (over 140,000). In total, Citroën manufactured almost 7 million 2CV variants.

 

A 1953 technical review in Autocar described "the extraordinary ingenuity of this design, which is undoubtedly the most original since the Model T Ford". In 2011, The Globe and Mail called it a "car like no other". The motoring writer L. J. K. Setright described the 2CV as "the most intelligent application of minimalism ever to succeed as a car", and a car of "remorseless rationality".]

 

HISTORY

DEVELOPMENT

In 1934, family-owned Michelin, being the largest creditor, took over the bankrupt Citroën company. The new management ordered a new market survey, conducted by Jacques Duclos. France at that time had a large rural population which could not yet afford cars; Citroën used the survey results to prepare a design brief for a low-priced, rugged "umbrella on four wheels" that would enable four people to transport 50 kg of farm goods to market at 50 km/h, if necessary across muddy, unpaved roads. In fuel economy, the car would use no more than 3 l/100 km (95 mpg-imp). One design requirement was that the customer be able to drive eggs across a freshly ploughed field without breaking them.

 

In 1936, Pierre-Jules Boulanger, vice-president of Citroën and chief of engineering and design, sent the brief to his design team at the engineering department. The TPV (Toute Petite Voiture — "Very Small Car") was to be developed in secrecy at Michelin facilities at Clermont-Ferrand and at Citroën in Paris, by the design team who had created the Traction Avant.

 

Boulanger was closely involved with all decisions relating to the TPV, and was determined to reduce the weight to targets that his engineers thought impossible. He set up a department to weigh every component and then redesign it, to make it lighter while still doing its job.

 

Boulanger placed engineer André Lefèbvre in charge of the TPV project. Lefèbvre had designed and raced Grand Prix cars; his speciality was chassis design and he was particularly interested in maintaining contact between tyres and the road surface.

 

The first prototypes were bare chassis with rudimentary controls, seating and roof; test drivers wore leather flying suits, of the type used in contemporary open biplanes. By the end of 1937 20 TPV experimental prototypes had been built and tested. The prototypes had only one headlight, all that was required by French law at the time. At the end of 1937 Pierre Michelin was killed in a car crash; Boulanger became president of Citroën.

 

By 1939 the TPV was deemed ready, after 47 technically different and incrementally improved experimental prototypes had been built and tested. These prototypes used aluminium and magnesium parts and had water-cooled flat twin engines with front-wheel drive. The seats were hammocks hung from the roof by wires. The suspension system, designed by Alphonse Forceau, used front leading arms and rear trailing arms, connected to eight torsion bars beneath the rear seat: a bar for the front axle, one for the rear axle, an intermediate bar for each side, and an overload bar for each side. The front axle was connected to its torsion bars by cable. The overload bar came into play when the car had three people on board, two in the front and one in the rear, to support the extra load of a fourth passenger and fifty kilograms of luggage.

 

In mid-1939 a pilot run of 250 cars was produced and on 28 August 1939 the car received approval for the French market. Brochures were printed and preparations made to present the car, renamed the Citroën 2CV, at the forthcoming Paris Motor Show in October 1939.

 

WORLD WAR II

On 3 September 1939, France declared war on Germany following that country's invasion of Poland. An atmosphere of impending disaster led to the cancellation of the 1939 motor show less than a month before it was scheduled to open. The launch of the 2CV was abandoned.

 

During the German occupation of France in World War II Boulanger personally refused to collaborate with German authorities to the point where the Gestapo listed him as an "enemy of the Reich", under constant threat of arrest and deportation to Germany.

 

Michelin (Citroën's main shareholder) and Citroën managers decided to hide the TPV project from the Nazis, fearing some military application as in the case of the future Volkswagen Beetle, manufactured during the war as the military Kübelwagen. Several TPVs were buried at secret locations; one was disguised as a pickup, the others were destroyed, and Boulanger spent the next six years thinking about further improvements. Until 1994, when three TPVs were discovered in a barn, it was believed that only two prototypes had survived. As of 2003 there were five known TPVs.

 

By 1941, after an increase in aluminium prices of forty percent, an internal report at Citroën showed that producing the TPV post-war would not be economically viable, given the projected further increasing cost of aluminium. Boulanger decided to redesign the car to use mostly steel with flat panels, instead of aluminium. The Nazis had attempted to loot Citroën's press tools; this was frustrated after Boulanger got the French Resistance to re-label the rail cars containing them in the Paris marshalling yard. They ended up all over Europe, and Citroën was by no means sure they would all be returned after the war. In early 1944 Boulanger made the decision to abandon the water-cooled two-cylinder engine developed for the car and installed in the 1939 versions. Walter Becchia was now briefed to design an air-cooled unit, still of two cylinders, and still of 375 cc. Becchia was also supposed to design a three-speed gearbox, but managed to design a four-speed for the same space at little extra cost. At this time small French cars like the Renault Juvaquatre and Peugeot 202 usually featured three-speed transmissions, as did Citroën's own mid-size Traction Avant - but the 1936 Italian Fiat 500 "Topolino" "people's car" did have a four-speed gearbox. Becchia persuaded Boulanger that the fourth gear was an overdrive. The increased number of gear ratios also helped to pull the extra weight of changing from light alloys to steel for the body and chassis. Other changes included seats with tubular steel frames with rubber band springing and a restyling of the body by the Italian Flaminio Bertoni. Also, in 1944 the first studies of the Citroën hydro-pneumatic suspension were conducted using the TPV/2CV.

 

The development and production of what was to become the 2CV was also delayed by the incoming 1944 Socialist French government, after the liberation by the Allies from the Germans. The five-year "Plan Pons" to rationalise car production and husband scarce resources, named after economist and former French motor industry executive Paul-Marie Pons, only allowed Citroën the upper middle range of the car market, with the Traction Avant. The French government allocated the economy car market, US Marshall Plan aid, US production equipment and supplies of steel, to newly nationalised Renault to produce their Renault 4CV. The "Plan Pons" came to an end in 1949. Postwar French roads were very different from pre-war ones. Horse-drawn vehicles had re-appeared in large numbers. The few internal combustion-engined vehicles present often ran on town gas stored in gasbags on roofs or wood/charcoal gas from gasifiers on trailers. Only one hundred thousand of the two million pre-war cars were still on the road. The time was known as "Les années grises" or "the grey years" in France.

 

PRODUCTION

Citroën unveiled the car at the Paris Salon on 7 October 1948. The car on display was nearly identical to the 2CV type A that would be sold the next year, but it lacked an electric starter, the addition of which was decided the day before the opening of the Salon, replacing the pull cord starter. The canvas roof could be rolled completely open. The Type A had one stop light, and was only available in grey. The fuel level was checked with a dip stick/measuring rod, and the speedometer was attached to the windscreen pillar. The only other instrument was an ammeter.In 1949 the first delivered 2CV type A was 375 cc, 9 hp, with a 65 km/h top speed, only one tail light and windscreen wiper with speed shaft drive; the wiper speed was dependent on the driving speed. The car was heavily criticised by the motoring press and became the butt of French comedians for a short while. One American motoring journalist quipped, "Does it come with a can opener?" The British Autocar correspondent wrote that the 2CV "is the work of a designer who has kissed the lash of austerity with almost masochistic fervour".

 

Despite critics, Citroën was flooded with customer orders at the show. The car had a great impact on the lives of the low-income segment of the population in France. The 2CV was a commercial success: within months of it going on sale, there was a three-year waiting list, which soon increased to five years. At the time a second-hand 2CV was more expensive than a new one because the buyer did not have to wait. Production was increased from 876 units in 1949 to 6,196 units in 1950.

 

Grudging respect began to emanate from the international press: towards the end of 1951 the opinion appeared in Germany's recently launched Auto, Motor und Sport magazine that, despite its "ugliness and primitiveness" ("Häßlichkeit und Primitivität"), the 2CV was a "highly interesting" ("hochinteressantes") car.

 

In 1950, Pierre-Jules Boulanger was killed in a car crash on the main road from Clermont-Ferrand (the home of Michelin) to Paris.

 

In 1951 the 2CV received an ignition lock and a lockable driver's door. Production reached 100 cars a week. By the end of 1951 production totalled 16,288. Citroën introduced the 2CV Fourgonnette van. The "Weekend" version of the van had collapsible, removable rear seating and rear side windows, enabling a tradesman to use it as a family vehicle on the weekend as well as for business in the week.

 

By 1952, production had reached more than 21,000 with export markets earning foreign currency taking precedence. Boulanger's policy, which continued after his death, was: "Priority is given to those who have to travel by car because of their work, and for whom ordinary cars are too expensive to buy." Cars were sold preferentially to country vets, doctors, midwives, priests and small farmers. In 1954 the speedometer got a light for night driving. In 1955 the 2CV side repeaters were added above and behind the rear doors. It was now also available with 425 cc (AZ), 12.5 hp and a top speed of 80 km/h. In 1957 a heating and ventilation system was installed. The colour of the steering wheel changed from black to grey. The mirrors and the rear window were enlarged. The bonnet was decorated with a longitudinal strip of aluminium (AZL). In September 1957, the model AZLP (P for porte de malle, "boot lid"), appeared with a boot lid panel; previously the soft top had to be opened at the bottom to get to the boot. In 1958 a Belgian Citroën plant produced a higher quality version of the car (AZL3). It had a third side window, not available in the normal version, and improved details.

 

In 1960 the production of the 375 cc engine ended. The corrugated metal bonnet was replaced by a 5-rib glossy cover.

 

The 2 CV 4 × 4 2CV Sahara appeared in December 1960. This had an additional engine-transmission unit in the rear, mounted the other way around and driving the rear wheels. For the second engine there was a separate push-button starter and choke. With a gear stick between the front seats, both transmissions were operated simultaneously. For the two engines, there were separate petrol tanks under the front seats. The filler neck sat in the front doors. Both engines (and hence axles) could be operated independently. The spare wheel was mounted on the bonnet. 693 were produced until 1968 and one more in 1971. Many were used by the Swiss Post as a delivery vehicle. Today they are highly collectable.

 

From the mid-1950s economy car competition had increased — internationally in the form of the 1957 Fiat 500 and 1955 Fiat 600, and 1959 Austin Mini. By 1952, Germany produced a price-competitive car - the Messerschmitt KR175, followed in 1955 by the Isetta - these were microcars, not complete four-door cars like the 2CV. On the French home market, from 1961, the small Simca 1000 using licensed Fiat technology, and the larger Renault 4 hatchback had become available. The R4 was the biggest threat to the 2CV, eventually outselling it.

 

1960s

In 1960 the corrugated Citroën H Van style "ripple bonnet" of convex swages was replaced (except for the Sahara), with one using six larger concave swages and looked similar until the end of production. The 2CV had suicide doors in front from 1948 to 1964, replaced with front hinged doors from 1965 to 1990.

 

In 1961 Citroën launched a new model based on the 2CV chassis, with a 4-door sedan body, and a reverse rake rear window: the Citroën Ami. In 1962 the engine power was increased to 14 hp and top speed to 85 km/h. A sun roof was installed. In 1963 the engine power was increased to 16 hp. An electric wiper motor replaced the drive on the speedo. The ammeter was replaced by a charging indicator light. The speedometer was moved from the window frame into the dash. Instead of a dip stick/measuring rod, a fuel gauge was introduced.

 

Director of publicity Claude Puech came up with humorous and inventive marketing campaigns. Robert Delpire of the Delpire Agency was responsible for the brochures. Ad copy came from Jacques Wolgensinger Director of PR at Citroën. Wolgensinger was responsible for the youth orientated "Raids", 2CV Cross, rallies, the use of "Tin-Tin", and the slogan "More than just a car — a way of life". A range of colours was introduced, starting with Glacier Blue in 1959, then yellow in 1960. In the 1960s 2CV production caught up with demand. In 1966 the 2CV got a third side window. From September 1966 a Belgian-produced variant was sold in Germany with the 602 cc engine and 21 hp Ami6, the 3 CV (AZAM6). This version was only sold until 1968 in some export markets.

 

In 1967 Citroën launched a new model based on the 2CV chassis, with an updated but still utilitarian body, with a hatchback (a hatchback kit was available from Citroën dealers for the 2CV, and aftermarket kits are available) that boosted practicality: the Citroën Dyane. The exterior is more modern and distinguished by the recessed lights in the fenders and bodywork. Between 1967 and 1983 about 1.4 million were built. This was in response to competition by the Renault 4. The Dyane was originally planned as an upmarket version of the 2CV and was supposed to supersede it, but ultimately the 2CV outlived the Dyane by seven years. Citroën also developed the Méhari off-roader.

 

From 1961, the car was offered, at extra cost, with the flat-2 engine size increased to 602 cc, although for many years the smaller 425 cc engine continued to be available in France and export markets where engine size determined car tax levels. This was replaced by an updated 435 cc engine in 1968.

 

1970s

In 1970 the car gained rear light units from the Citroën Ami 6, and also standardised a third side window in the rear pillar on 2CV6 (602 cc) models. From 1970, only two series were produced: the 2CV 4 (AZKB) with 435 cc and the 2CV 6 (Azka) with 602 cc displacement. All 2CVs from this date can run on unleaded fuel. 1970s cars featured rectangular headlights, except the Spécial model. In 1971 the front bench seat was replaced with two individual seats. In 1972 2CVs were fitted with standard three-point seat belts. In 1973 new seat covers, a padded single-spoke steering wheel and ashtrays were introduced.

 

The highest annual production was in 1974. Sales of the 2CV were reinvigorated by the 1974 oil crisis. The 2CV after this time became as much a youth lifestyle statement as a basic functional form of transport. This renewed popularity was encouraged by the Citroën "Raid" intercontinental endurance rallies of the 1970s where customers could participate by buying a new 2CV, fitted with a "P.O." kit (Pays d'Outre-mer — overseas countries), to cope with thousands of miles of very poor or off-road routes.

 

1970: Paris–Kabul: 1,300 young people, 500 2CVs, 16,500 km to Afghanistan and back.

1971: Paris–Persepolis: 500 2CVs 13,500 km to Iran and back.

1973: Raid Afrique, 60 2CVs 8000 km from Abidjan to Tunis, the Atlantic capital of Ivory Coast through the Sahara, (the Ténéré desert section was unmapped and had previously been barred to cars), to the Mediterranean capital of Tunisia.

 

The Paris to Persepolis rally was the most famous. The Citroën "2CV Cross" circuit/off-road races were very popular in Europe.

 

Because of new emission standards, in 1975 power was reduced from 28 hp to 25 hp. The round headlights were replaced by square ones, adjustable in height. A new plastic grille was fitted.

 

In July 1975, a base model called the 2CV Spécial was introduced with the 435 cc engine. Between 1975 and 1990 under the name of AZKB "2CV Spécial" a drastically reduced trim basic version was sold, at first only in yellow. The small, square speedometer (which dates back to the Traction Avant), and the narrow rear bumper was installed. Citroën removed the third side window, the ashtray, and virtually all trim from the car. It also had the earlier round headlights. From the 1978 Paris Motor Show the Spécial regained third side windows, and was available in red and white; beginning in mid-1979 the 602 cc engine was installed. In June 1981 the Spécial E arrived; this model had a standard centrifugal clutch and particularly low urban fuel consumption.

 

1980s

In 1981 a yellow 2CV6 was driven by James Bond (Roger Moore) in the 1981 film For Your Eyes Only. The car in the film was fitted with the flat-4 engine from a Citroën GS which more than doubled the power. In one scene the ultra light 2CV tips over and is quickly righted by hand. Citroën launched a special edition 2CV "007" to coincide with the film; it was fitted with the standard engine and painted yellow with "007" on the front doors and fake bullet hole stickers.

 

In 1982 all 2CV models got inboard front disc brakes.

 

In 1988, production ended in France after 40 years but continued at the Mangualde plant in Portugal. This lasted until 1990, when production of the 2CV ended. The 2CV outlasted the Visa, another of the cars which might have been expected to replace it, and was produced for four years after the start of Citroën AX production.

 

Portuguese-built cars, especially those from when production was winding down, have a reputation in the UK for being much less well made and more prone to corrosion than those made in France. According to Citroën, the Portuguese plant was more up-to-date than the one in Levallois near Paris, and Portuguese 2CV manufacturing was to higher quality standards.

 

As of October 2016, 3,025 remained in service in the UK.

 

SPECIAL EDITION SALOON MODELS

The special edition models began with the 1976 SPOT model and continued in the with the 1980 Charleston, inspired by Art-Deco two colour styles 1920s Citroën model colour schemes. In 1981 the 007 arrived. In 1983 the 2CV Beachcomber arrived in the United Kingdom; it was known as "France 3" in France or "Transat" in other continental European markets — Citroën sponsored the French America's Cup yacht entry of that year. In 1985 the two-coloured Dolly appeared, using the "Spécial" model's basic trim rather than the slightly better-appointed "Club" as was the case with the other special editions. In 1986 there was the Cocorico. This means "cock-a-doodle-doo" and tied in with France's entry in the 1986 World Cup. "Le Coq Gaulois" or Gallic rooster is an unofficial national symbol of France. In 1987 came the Bamboo, followed by the 1988 Perrier in association with the mineral water company.

 

The Charleston, having been presented in October 1980 as a one-season "special edition" was incorporated into the regular range in July 1981 in response to its "extraordinary success". By changing the carburetor to achieve 29 hp a top speed of 115 km/h was achieved. Other changes were a new rear-view mirror and inboard disc brakes at the front wheels. In the 1980s there was a range of four full models:

 

Spécial

Dolly (an improved version of the Spécial)

Club (discontinued in the early 1980s)

Charleston (an improved version of the Club)

 

In Germany and Switzerland a special edition called, "I Fly Bleifrei" — "I Fly Lead Free" was launched in 1986, that could use unleaded, instead of then normal leaded petrol and super unleaded. It was introduced mainly because of stricter emissions standards. In 1987 it was replaced by the "Sausss-duck" special edition.

 

EXPORT MARKETS

The 2CV was originally sold in France and some European markets, and went on to enjoy strong sales in Asia, South America, and Africa. During the post-war years Citroën was very focused on the home market, which had some unusual quirks, like puissance fiscale. The management of Michelin was supportive of Citroën up to a point, and with a suspension designed to use Michelin's new radial tyres the Citroën cars clearly demonstrated their superiority over their competitors' tyres. But they were not prepared to initiate the investment needed for the 2CV (or the Citroën DS for that matter) to truly compete on the global stage. Citroën was always under-capitalised until the 1970s Peugeot takeover. The 2CV sold 8,830,679 vehicles; the Volkswagen Beetle, which was available worldwide, sold 21 million units.

 

CONSTRUCTION

The level of technology in the 1948 2CV was remarkable for the era. While colours and detail specifications were modified in the ensuing 42 years, the biggest mechanical change was the addition of front disc brakes (by then already fitted for several years in the mechanically similar Citroën Dyane 6), in October 1981 (for the 1982 model year). The reliability of the car was enhanced by the minimalist simplification of the designers, being air-cooled (with an oil cooler), it had no coolant, radiator, water pump or thermostat. It had no distributor either, just a contact breaker system. Except for the brakes, there were no hydraulic parts on original models; damping was by tuned mass dampers and friction dampers.

 

The 1948 car featured radial tyres, which had just been commercialised; front-wheel drive; rack and pinion steering mounted inside the front suspension cross-tube, away from a frontal impact; rear fender skirts (the suspension design allowed wheel changes without removing the skirts); bolt-on detachable front and rear wings; detachable doors, bonnet (and boot lid after 1960), by "slide out" P-profile sheet metal hinges; flap-up windows, as roll up windows were considered too heavy and expensive.; and detachable full length fabric sunroof and boot lid, for almost pickup-like load-carrying versatility. Ventilation in addition to the sunroof and front flap windows was provided by an opening flap under the windscreen. The car had load adjustable headlights and a heater (heaters were standardised on British economy cars in the 1960s).

 

BODY

The body was constructed of a dual H-frame platform chassis and aircraft-style tube framework, and a very thin steel shell that was bolted to the chassis. Because the original design brief called for a low speed car, little or no attention was paid to aerodynamics; the body had a drag coefficient of Cd=0.51, high by today's standards but typical for the era.

 

The 2CV used the fixed-profile convertible, where the doors and upper side elements of its bodywork remain fixed, while its fabric soft top can be opened. This reduces weight and lowers the centre of gravity, and allows the carrying of long or irregularly shaped items, but the key reason was that fabric was cheaper than steel which was in short supply and expensive after the war. The fixed-profile concept was quite popular in this period.

 

SUSPENSION

The suspension of the 2CV was very soft; a person could easily rock the car side to side dramatically. The swinging arm, fore-aft linked suspension system with inboard front brakes had a much smaller unsprung mass than existing coil spring or leaf spring designs. The design was modified by Marcel Chinon.

 

The system comprises two suspension cylinders mounted horizontally on each side of the platform chassis. Inside the cylinders are two springs, one for each wheel, mounted at each end of the cylinder. The springs are connected to the front leading swinging arm and rear trailing swinging arm, that act like bellcranks by pull rods (tie rods). These are connected to spring seating cups in the middle of the cylinder, each spring being compressed independently, against the ends of the cylinder. Each cylinder is mounted using an additional set of springs, originally made from steel, called "volute" springs, on later models made from rubber. These allow the front and rear suspension to interconnect. When the front wheel is deflected up over a bump, the front pull rod compresses the front spring inside the cylinder, against the front of the cylinder. This also compresses the front "volute" spring pulling the whole cylinder forwards. That action pulls the rear wheel down on the same side via the rear spring assembly and pull rod. When the rear wheel meets that bump a moment later, it does the same in reverse, keeping the car level front to rear. When both springs are compressed on one side when travelling around a bend, or front and rear wheels hit bumps simultaneously, the equal and opposite forces applied to the front and rear spring assemblies reduce the interconnection. It reduces pitching, which is a particular problem of soft car suspension.

 

The swinging arms are mounted with large bearings to "cross tubes" that run side to side across the chassis; combined with the effects of all-independent soft springing and excellent damping, keeps the road wheels in contact with the road surface and parallel to each other across the axles at high angles of body roll. A larger than conventional steering castor angle, ensures that the front wheels are closer to vertical than the rears, when cornering hard with a lot of body roll. The soft springing, long suspension travel and the use of leading and trailing arms means that as the body rolls during cornering the wheelbase on the inside of the corner increases while the wheelbase on the outside of the corner decreases. As the corning forces put more of the car's weight on the inside pair of wheels the wheelbase extends in proportion, keeping the car's weight balance and centre of grip constant. promoting excellent road holding. The other key factor in the quality of its road holding is the very low and forward centre of gravity, provided by the position of the engine and transmission.

 

The suspension also automatically accommodates differing payloads in the car- with four people and cargo on board the wheelbase increases by around 4 cm as the suspension deflects, and the castor angle of the front wheels increases by as much as 8 degrees thus ensuring that ride quality, handling and road holding are almost unaffected by the additional weight. On early cars friction dampers (like a dry version of a multi-plate clutch design) were fitted at the mountings of the front and rear swinging arms to the cross-tubes. Because the rear brakes were outboard, they had extra tuned mass dampers to damp wheel bounce from the extra unsprung mass. Later models had tuned mass dampers ("batteurs") at the front (because the leading arm had more inertia and "bump/thump" than the trailing arm), with hydraulic telescopic dampers / shock absorbers front and rear. The uprated hydraulic damping obviated the need for the rear inertia dampers. It was designed to be a comfortable ride by matching the frequencies encountered in human bipedal motion.

 

This suspension design ensured the road wheels followed ground contours underneath them closely, while insulating the vehicle from shocks, enabling the 2CV to be driven over a ploughed field without breaking any eggs, as its design brief required. More importantly it could comfortably and safely drive at reasonable speed, along the ill-maintained and war-damaged post-war French Routes Nationales. It was commonly driven "Pied au Plancher" — "foot to the floor" by their peasant owners.

 

FRONT-WHEEL DRIVE AND GEARBOX

Citroën had developed expertise with front-wheel drive due to the pioneering Traction Avant, which was the first mass-produced steel monocoque front-wheel-drive car in the world. The 2CV was originally equipped with a sliding splined joint, and twin Hookes type universal joints on its driveshafts; later models used constant velocity joints and a sliding splined joint.

 

The gearbox was a four-speed manual transmission, an advanced feature on an inexpensive car at the time. The gear stick came horizontally out of the dashboard with the handle curved upwards. It had a strange shift pattern: the first was back on the left, the second and third were inline, and the fourth (or the S) could be engaged only by turning the lever to the right from the third. Reverse was opposite first. The idea was to put the most used gears opposite each other — for parking, first and reverse; for normal driving, second and third. This layout was adopted from the H-van's three-speed gearbox.

 

OTHER

The windscreen wipers were powered by a purely mechanical system: a cable connected to the transmission; to reduce cost, this cable also powered the speedometer. The wipers' speed was therefore dependent on car speed. When the car was waiting at a crossroad, the wipers were not powered; thus, a handle under the speedometer allowed them to be operated by hand. From 1962, the wipers were powered by a single-speed electric motor. The car came with only a speedometer and an ammeter.

 

The 2CV design predates the invention of disc brake, so 1948–1981 cars have drum brakes on all four wheels. In October 1981, front disc brakes were fitted. Disc brake cars use green LHM fluid – a mineral oil – which is not compatible with standard glycol brake fluid.

 

ENGINES

The engine was designed by Walter Becchia and Lucien Gerard, with a nod to the classic BMW boxer motorcycle engine. It was an air-cooled, flat-twin, four-stroke, 375 cc engine with pushrod operated overhead valves and a hemispherical combustion chamber. The earliest model developed 9 PS (6.6 kW) DIN (6.5 kW). A 425 cc engine was introduced in 1955, followed in 1968 by a 602 cc one giving 28 bhp (21 kW) at 7000 rpm. With the 602 cc engine, the tax classification of the car changed so that it became a 3CV, but the name remained unchanged. A 435 cc engine was introduced at the same time to replace the 425 cc; the 435 cc engine car was named 2CV 4 while the 602 cc took the name 2CV 6 (a variant in Argentina took the name 3CV). The 602 cc engine evolved to the M28 33 bhp (25 kW) in 1970; this was the most powerful engine fitted to the 2CV. A new 602 cc giving 29 bhp (22 kW) at a slower 5,750 rpm was introduced in 1979. This engine was less powerful, and more efficient, allowing lower fuel consumption and better top speed, but decreased acceleration. All 2CVs with the M28 engine can run on unleaded petrol.

 

The 2CV used the wasted spark ignition system for simplicity and reliability and had only speed-controlled ignition timing, no vacuum advance taking account of engine load.

 

Unlike other air-cooled cars (such as the Volkswagen Beetle and the Fiat 500) the 2CV's engine had no thermostat valve in its oil system. The engine needed more time for oil to reach normal operating temperature in cold weather. All the oil passed through an oil cooler behind the fan and received the full cooling effect regardless of the ambient temperature. This removes the risk of overheating from a jammed thermostat that can afflict water- and air-cooled engines and the engine can withstand many hours of running under heavy load at high engine speeds even in hot weather. To prevent the engine running cool in cold weather (and to improve the output of the cabin heater) all 2CVs were supplied with a grille blind (canvas on early cars and a clip-on plastic item called a "muff" in the owner's handbook, on later ones) which blocked around half the aperture to reduce the flow of air to the engine.

 

The engine's design concentrated on the reduction of moving parts. The cooling fan and dynamo were built integrally with the one-piece crankshaft, removing the need for drive belts. The use of gaskets, seen as another potential weak point for failure and leaks, was also kept to a minimum. The cylinder heads are mated to the cylinder barrels by lapped joints with extremely fine tolerances, as are the two halves of the crankcase and other surface-to-surface joints.

 

As well as the close tolerances between parts, the engine's lack of gaskets was made possible by a unique crankcase ventilation system. On any 2-cylinder boxer engine such as the 2CV's, the volume of the crankcase reduces by the cubic capacity of the engine when the pistons move together. This, combined with the inevitable small amount of "leakage" of combustion gases past the pistons leads to a positive pressure in the crankcase which must be removed in the interests of engine efficiency and to prevent oil and gas leaks. The 2CV's engine has a combined engine "breather" and oil filler assembly which contains a series of rubber reed valves. These allow positive pressure to escape the crankcase (to the engine air intake to be recirculated) but close when the pressure in the crankcase drops as the pistons move apart. Because gases are expelled but not admitted this creates a slight vacuum in the crankcase so that any weak joint or failed seal causes air to be sucked in rather than allowing oil to leak out.

 

These design features made the 2CV engine highly reliable; test engines were run at full speed for 1000 hours at a time, equivalent to driving 80,000 km at full throttle. They also meant that the engine was "sealed for life" — for example, replacing the big-end bearings required specialised equipment to dismantle and reassemble the built-up crankshaft, and as this was often not available the entire crankshaft had to be replaced. The engine is very under-stressed and long-lived, so this is not a major issue.

 

If the starter motor or battery failed, the 2CV had the option of hand-cranking, the jack handle serving as starting handle through dogs on the front of the crankshaft at the centre of the fan. This feature, once universal on cars and still common in 1948 when the 2CV was introduced, was kept until the end of production in 1990.

 

PERFORMANCE

In relation to the 2CV's performance and acceleration, it was joked that it went "from 0–60 km/h in one day". The original 1948 model that produced 9 hp had a 0–40 time of 42.4 seconds and a top speed of 64 km/h, far below the speeds necessary for North American highways or the German Autobahns of the day. The top speed increased with engine size to 80 km/h in 1955, 84 km/h in 1962, 100 km/h in 1970, and 115 km/h in 1981.

 

The last evolution of the 2CV engine was the Citroën Visa flat-2, a 652 cc featuring electronic ignition. Citroën never sold this engine in the 2CV, but some enthusiasts have converted their 2CVs to 652 engines, or even transplanted Citroën GS or GSA flat-four engines and gearboxes.

 

In the mid-1980s Car magazine editor Steve Cropley ran and reported on a turbocharged 602 cc 2CV that was developed by engineer Richard Wilsher.

 

END OF PRODUCTION

The 2CV was produced for 42 years, the model finally succumbing to customer demands for speed, in which this ancient design had fallen significantly behind modern cars, and safety. Although the front of the chassis was designed to fold up, to form a crumple zone according to a 1984 Citroën brochure, in common with other small cars of its era its crashworhiness was very poor by modern standards. (The drive for improved safety in Europe happened from the 1990s onwards, and accelerated with the 1997 advent of Euro NCAP.) Its advanced underlying engineering was ignored or misunderstood by the public, being clothed in an anachronistic body. It was the butt of many a joke, especially by Jasper Carrott in the UK.

 

Citroën had attempted to replace the ultra-utilitarian 2CV several times (with the Dyane, Visa, and the AX). Its comically antiquated appearance became an advantage to the car, and it became a niche product which sold because it was different from anything else on sale. Because of its down-to-earth economy car style, it became popular with people who wanted to distance themselves from mainstream consumerism — "hippies" — and also with environmentalists.

 

Although not a replacement for the 2CV, the AX supermini, a conventional urban runabout, unremarkable apart from its exceptional lightness, seemed to address the car makers' requirements at the entry level in the early 1990s. Officially, the last 2CV, a Charleston, which was reserved for Mangualde's plant manager, rolled off the Portuguese production line on 27 July 1990, although five additional 2CV Spécials were produced afterwards.[citation needed]

 

In all a total of 3,867,932 2CVs were produced. Including the commercial versions of the 2CV, Dyane, Méhari, FAF, and Ami variants, the 2CV's underpinnings spawned 8,830,679 vehicles.

 

The 2CV was outlived by contemporaries such as the Mini (out of production in 2000), Volkswagen Beetle (2003), Renault 4 (1992), Volkswagen Type 2 (2013) and Hindustan Ambassador (originally a 1950s Morris Oxford), (2014).

 

CONTINUED POPULARITY

The Chrysler CCV or Composite Concept Vehicle developed in the mid-1990s is a concept car designed to illustrate new manufacturing methods suitable for developing countries. The car is a tall, roomy four-door sedan of small dimensions. The designers at Chrysler said they were inspired to create a modernised 2CV.

 

The company Sorevie of Lodève was building 2CVs until 2002. The cars were built from scratch using mostly new parts. But as the 2CV no longer complied with safety regulations, the cars were sold as second-hand cars using chassis and engine numbers from old 2CVs.

 

The long-running 2CV circuit racing series organized by The Classic 2CV Racing Club continues to be popular in the UK.

 

English nicknames include "Flying Dustbin", "Tin Snail", "Dolly", "Tortoise"

 

WIKIPEDIA

Framed oil paint on linen.

64/75 cm.

2021.

  

The garden at Sissinghurst Castle in the Weald of Kent, near Sissinghurst village, is owned and maintained by the National Trust. It is among the most famous gardens in England.

 

Sissinghurst's garden was created in the 1930s by Vita Sackville-West, poet and gardening writer, and her husband Harold Nicolson, author and diplomat. Sackville-West was a writer on the fringes of the Bloomsbury Group who found her greatest popularity in the weekly columns she contributed as gardening correspondent of The Observer, which incidentally—for she never touted it—made her own garden famous. The garden itself is designed as a series of "rooms", each with a different character of colour and/or theme, the walls being high clipped hedges and many pink brick walls. The rooms and "doors" are so arranged that, as one enjoys the beauty in a given room, one suddenly discovers a new vista into another part of the garden, making a walk a series of discoveries that keeps leading one into yet another area of the garden. Nicolson spent his efforts coming up with interesting new interconnections, while Sackville-West focused on making the flowers in the interior of each room exciting.

 

For Sackville-West, Sissinghurst and its garden rooms came to be a poignant and romantic substitute for Knole, reputedly the largest house in Britain, which as the only child of Lionel, the 3rd Lord Sackville she would have inherited had she been a male, but which had passed to her cousin as the male heir.

 

The site is ancient— "hurst" is the Saxon term for "an enclosed wood". A manorhouse with a three-armed moat was built here in the Middle Ages. By 1305, Sissinghurst was impressive enough for King Edward I to spend the night. In 1490, Thomas Baker purchased Sissinghurst.The house was given a new brick gatehouse in the 1530s by Sir John Baker, one of Henry VIII's Privy Councillors, and hugely enlarged in the 1560s by his son Sir Richard Baker, when it became the centre of a 700-acre (2.8 km2) deer park. In 1573, Queen Elizabeth I spent three nights at Sissinghurst.

 

From Anya Lewin's 'More Than Stories', the book that accompanies the exhibition.

More than Stories is a trilogy of films inspired by Anya Lewin’s family photographs and stories, and their interconnections with screen history and public archives. Each film has at its heart the haunted memories of Jewish life embedded in a particular story passed down to Lewin by her father.

 

Shot 5/30 for the April group

 

and

 

119 pictures in 2019 (118) the written word

Here is my husband's hi-fi and HT system

Digital Source: Marantz SuperAudio CD Player SA-11 S1

Stereo Preamplifier: Electrocompaniet EC 4.8 Reference Preamplifier

Power Amplifier: Electrocompaniet AW 2x120

Electrostatic Headphones Tube Amplifier: STAX SRM T-1

Electrostatic Headphones: STAX Lambda Nova Signature & STAX SR-Sigma Professional

Loudspeakers: Totem Acoustic Forest

Audio Server: Olive Audio 4HD (2 TB)

Digital Transport: Wadia 170i

DAC: Cambridge Audio DAC Magic

Interconnection Cables: NORDOST Heimdall (Balanced XLR connectors)

Digital Cable: Analysis Plus Digital Oval

Speaker Cables: NORDOST Heimdall (Bi-Wiring)

Plasma TV: Pioneer Kuro PDP-LX508D

Blu-Ray Player: Pioneer BDP LX70A

Multichannel AV Preamplifier: Marantz AV8003

Multichannel Main Amplifier: Marantz MM8003

Front Channels: Totem Acoustic Mite on Totem Stands

Center Channel: Totem Acoustic Mite-T Center

Rear Channels: Totem Acoustic Mite-T on Totem Stands

Subwoofer: Totem Acoustic DreamCatcher Sub

HT Interconnection Cables: Cambridge Audio 900 Series

HT Loudspeakers cables: NORDOST Super FlatLine (Front and Center), QED Ultra-Flat (Rear)

HDMI cables: QED Reference HDMI

Energy Distributor: Systems & Magic Eight

Mains Cables: Systems & Magic Blackwire and Electrocompaniet Power Cord

Mains Filters: Systems & Magic Blacknoise 500

Multimedia HD: LaCie LaCinema Classic HD (1 TB)

Media Player: Western Digital WD HD TV Live

Tweaks: Totem Acoustic Beaks

Image of the Lightwaves Floating Earth at Media City, Salford Quays.

 

Taken with Sony A6400 and 16-70mm lens at 39mm, 1.3 seconds at f5.6.

 

Measuring 10 metres in diameter and created from 1200dpi detailed NASA imagery of the Earth’s surface, the awe-inspiring artwork provides the opportunity to see our planet floating in three dimensions.

 

Luke Jerram, UK artist known worldwide for his large-scale public artwork, has created this brand new work to give visitors a profound understanding of the interconnection of all life, and a renewed sense of responsibility for taking care of the environment.

 

Featuring high tech NASA imagery and a surround-sound musical track by BAFTA award winning composer Dan Jones, the spellbinding artwork gives visitors to Lightwaves the chance to appreciate the beauty of our planet.

Rover Metro C Challenge (1990-94) Engine 1118 S4 K Series

Registration Number H 221 JPR (Bournemouth)

ROVER SET

www.flickr.com/photos/45676495@N05/sets/72157623690660271...

From 1987 the Austin Metro, simply became known as the Metro. In 1990 it was officially relaunched as a Rover Metro. The old BMC A series engines gave way to the Rover K series of 1116cc and 1396cc in 8 and 16 valve form. with all models using Peugeot designed gearboxes. In 1993, a 1.4 PSA TUD diesel from the Citroën AX / Peugeot 106 was launched. The Hydragas suspension was finally modified to accept front to rear interconnection in the way that Alex Moulton so desperately wanted to bring the car back up to standard in terms of handling and ride quality. The basic body shell was retained but was improved with the addition new plastic front and rear bumpers, new front wings, new rear lights and hatchback, new front headlamps and bonnet. The interior was revamped with a new instrument binacle and instruments, new steering wheel, new seats, new door castings and other detail improvements.

 

Many thanks for a Supersonic

53,240.245 views

 

Shot 29.05.2016 at Gaydon Motor Museum, Transport Show REF 119-087.

 

With the sign telling motorists they're at the Deep River line literally touching my right shoulder, I photograph NPE-1, the first "North Pole Express" departure of the day, as she passes the Dump Road crossing, heading into the town of Deep River, CT. On the point today is Engine #97, the Valley Railroad's longest-serving steam locomotive. The train will shortly be arriving at Deep River Landing, which is elaborately decorated as the North Pole Village for these Christmas excursions.

 

This location is one where the engine crews exercise particular vigilance, as motorists departing some of the recycling and waste-disposal facilities to the left side of the frame sometimes stop on the railroad tracks, while waiting for the traffic lights, and yes, there has been at least one collision here in the past. While there are no gates currently installed here, there is an interconnection between the crossing signals and the traffic lights, such that all of the traffic lights go red as the train approaches and passes the crossing. This is definitely a place where motorists need to read and heed all of the signs. Making a right turn on red while northbound on Route 154 here could be the last mistake they ever make.

Austin-Rover Metro (1980-94) Engine 1275cc S4 OHV Tr. Production 2,078,218 (includes Rover 100)

 

Registration Number J 430 JRL (Truro)

 

AUSTIN SET

 

www.flickr.com/photos/45676495@N05/sets/72157623759808208...

 

introduced as the Austin Mini Metro. It was intended as a big brother, rather than as a replacement, for the Mini, Some of the Mini's underpinnings were carried over into the Metro, namely the 998 cc and 1275 cc A-Series engines, much of the front-wheel drivetrain and four-speed manual gearbox, and suspension subframes. The Metro used the Hydragas suspension system found on the Allegro but without front to rear interconnection. The hatchback body shell was one of the most spacious of its time and this was a significant factor in its popularity. Initially, the Metro was sold as a three-door hatchback, followed later by the five door model.

 

The Metro range was expanded in 1982 to include the luxury Vanden Plas and higher performance MG versions. The Vanden Plas featured higher levels of luxury and equipment, while the slightly more powerful MG Metro 1.3 sold as a sports model. The Vanden Plas variant received the same MG engine from 1984 onwards (with the exception of the VP Automatic, which retained the 63 bhp version, The luxury fittings marking out the Metro Vanden Plas took the form of a radio-cassette player, electric front windows, an improved instrument panel with tachometer, and a variety of optional extras such as trip computer, leather trim, remote boot release, and front fog lamps

 

A facelift in late 1984 refreshed the styling, introducing colour coded bumpers on the MG, a wider subframe improved interior and the addition of a five door

 

At the end of 1987, the Austin marque was shelved. The Austin badge was removed from the cars, Metro were sold without a marque badge, sometimes referred to as Rovers they wore a Rover style longship shield badge

 

The new Rover Metro was finally launched in May 1990, being a heavily revised version of the original Metro with redesigned suspension and fitted with a new range of engines. The K Series engine available to the Metro as a 1.1 litre or 1.4 with 8 or 16 valves along with a 1.4 litre PSA diesel unit.

 

The Metro was retired for the 1995 model year replaced by the Rover 100

 

Many thanks for a fantabulous

46,695,928 views

 

Shot Brooklands New Years Day Gathering, 01.01.2016 - Ref 111-393

 

The quest for pinpointing the exact location of the Biblical Garden of Eden and the four rivers almost rivals the quest for the location of fabled Atlantis. And the theories that abound are almost as numerous as the interpretations of the seven days of Genesis. Before tackling this question let's review what is written in Genesis about the four rivers:

 

10And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 11The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 12And the gold of that land is good: there is bdellium and the onyx stone. 13And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 14And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

(Genesis 2:10-14 KJV)

The Bible says that a single river flowed "out" of Eden and then does something that most rivers DO NOT do; specifically, split into four separate "heads" or rivers that flowed downstream, all fed from a common single river source. Almost all rivers start from a single source or are fed by multiple sources (tributaries). For example, the Ohio River actually begins where two rivers (the Monongahela and Allegheny) flow together at Pittsburg, Pennsylvania. The Ohio River terminates when it flows into the Mississippi river as one of that river's many tributaries. So the names of rivers are an arbitrary thing, usually denoting only a portion of a greater complex stream system, with one stream flowing into another, which in-turn, may flow into yet another. This pattern of rivers, as observed in nature, is just the opposite of what the Bible describes about the rivers of Eden.

 

For that reason, nobody has been able to look at modern maps of the regions mentioned in Genesis and figure out exactly where the Garden of Eden was, at least by the present topography of the lands of the Middle East. Only one river of the four, the Euphrates, is known by the same name in modern times. It presently originates in the mountains of Turkey and terminates when it merges with the Tigris River near the Iraq/Kuwait border region. Many have speculated that the Tigris is the river Hiddekel. This has led to speculation that the Garden of Eden was located somewhere in Turkey. This is assumed because the present headwaters of the Euphrates River originate in Turkey, as do the headwaters of the Tigris.

 

Others have proposed that the other end of the Euphrates River, where it meets the Tigris, may be the true location. This requires interpreting the Tigris river as one of the other three (the Hiddekel), then interpreting a tributary confluence of rivers as a river "head" (which it is not), and then locating at least two more rivers (or old river beds) as the other missing two. Having done so, they then claim that the Garden of Eden was near present day Kuwait. This is a convenient solution, but not one supported by the literal wording of the Bible or the geological and geographical realities of what a river "head" means, i.e. headwaters or source of origin. You will notice that the present day headwaters of both the Tigris and Euphrates rivers originate in Turkey very close to each other in mountainous terrain. Logically, one would assume that if two of the rivers started there, the other two must have done so, as well, if Turkey was the location of Eden. Neither the Pison nor Gihon rivers are ever mentioned again in the Bible. However, the Hiddekel River is:

 

"And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;"

(Daniel 10:4 KJV)

 

This reference by the prophet Daniel comes from a vision he had while with the children of Israel during the Babylonian Captivity. This would put Daniel somewhere in the area of present-day Iraq and would make the present-day Tigris river a fairly good candidate for the "Hiddekel" river spoken of by the prophet, as it is the only other great river known in that region today. But the Bible says that this river "that is it which goeth toward the east of Assyria" and a historical map of the location of Assyria, shows that the Tigris actually goes southeastward. Keep in mind that the geographical area known as "Assyria" is not so easy to pin down. Although the Assyrian Empire was centered near Nineveh, the actual empire also extended into what is also present-day Syria and Palestine. However, lacking a better candidate, and knowing that the prophet Daniel was in that geographical area at the time of his visions, the Tigris appears to be the best possible modern-day candidate for the Hiddekel River. We now must search out the probable locations of the other two rivers. It is here that the theories that the Garden of Eden was either in Turkey or Kuwait starts to lose credibility.

 

First, let's identify the geographical region of the Pison river. The Bible says: "Pison: that is it which compasseth the whole land of Havilah, where there is gold" and gives us two good clues. There is a recently discovered "Fossil River" that runs from the western mountains of Saudi Arabia towards Kuwait. This old river course is now nothing more than a dry riverbed. It's old path was detected by satellite imaging. Many have speculated that this may be the ancient Pison, as it has been dry since about 3,500 to 2,000 BC. Although Saudi Arabia could marginally qualify for the land of Havilah, the fossil riverbed that flows across it had its origins in the mountains bordering the eastern side of the present day Red Sea, south of Israel. It should be pointed out that those mountains are mirrored by another range of mountains on the western side of the Red Sea. The Red Sea is a tectonic spreading zone and part of the Great Rift system that runs from northward in Turkey, down to the Dead Sea, along the length of the Red Sea and then southward deep into the African continent. Obviously, when that mountain range was split by the Rift the source waters of the proposed Pison river would have dried up.

 

But this proposed river path may be somewhat of a "red-herring" because it does not seem to naturally "fit" the overall pattern. An even better fit may be for the river to have flowed down into what today is the Gulf of Aden south of present day Yemen (southern tip of Arabia). Yemen has both gold and onyx, which matches: "...the whole land of Havilah, where there is gold; And the gold of that land is good: there is bdellium and the onyx stone... " and the eastward trending fault branch from the Afar triangle, which is south of Yemen would have been a natural riverbed in the days prior to Noah's flood (when sea levels were lower than today). If this fossil-river (referred to as the 'Kuwait river') was indeed the Pison River, it does not correspond with the present-day headwater source of the Euphrates or Tigris up in Turkey. What's more, the geography of the last remaining river, the Gihon, further complicates the problem.

 

The Gihon is spoken of as: "Gihon: the same is it that compasseth the whole land of Ethiopia" which is the African land area west of the Red Sea and southward. Of course, the political boundaries of what we call Ethiopia today were certainly different in Biblical times, but the general area is correct. And if a river formerly flowed down what is now the Red Sea basin and southward into Africa at the Afar Triangle, it would certainly fit the description of a river that "compasseth the whole land of Ethiopia." (Genesis 2:13)

 

All four of these rivers have one thing in common: All are connected to the Great Rift system. And that is the key to the mystery. Two of the rivers of Eden were to the north of Israel, the active remnants of which presently originate out of Turkey to the north. The two other rivers of Eden were to the south of Israel. The geographical "center" of these four points of flow is neither Turkey nor Kuwait; the center is somewhere near the general region of present day Israel and Jordan.

 

The Bible itself lends further credence to Israel (or someplace nearby) as the location of the Garden of Eden. If you run the name "Eden" through a search of the Bible, among several references the following ones provide some insightful clues:

 

"3Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. 4The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. 5Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. 6All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. 7Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. 8The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. 9I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him."

(Ezekiel 31:3-9 KJV). In this passage the Bible says that the Assyrian was in Lebanon. Spiritually speaking, the "trees" in this passage refer to men and leaders. Cedar trees are mentioned elsewhere in the Bible as references to Lebanon (Judges 9:15, Psalms 29:5 & 104:16, Song of Solomon 5:15, Isaiah 2:13, Jeremiah 22:23 and more).

 

Notice also in the last of the passage that the Spirit associates the trees with "Eden" that "were in the Garden of God." Lebanon, although not a part of modern political Israel, was a part of the Biblical lands ruled by the Kings of Israel in times past. From this we can infer that the Garden and the source of the rivers of the Garden was somewhere close to the land of Lebanon.

 

Assuming this postulation is correct, that the source of the four rivers was somewhere near Lebanon, and that the rivers all had a connection to the Great Rift system, the interconnection of the river systems would need to be somewhat like the map below: What roughly emerges, when all four rivers are connected to trace of the Great Rift fault system, is a complex river network emerging from a common point of origin that flows both north and south, with each north and south extension splitting into two separate streams, for a total of four rivers. That adds up to four separate heads.

 

But the so-called Kuwait River, which has been proposed as the lost river Pison, still does not seem to match well with the common denominator of the others - the Great Rift and branching fault systems. Based on the description of its path in the Bible which says, "compasseth the whole land of Havilah" and knowing from the geology of present day Yemen that onyx can be found there, then this part of the verse, "where there is gold; And the gold of that land is good: there is bdellium and the onyx stone" suggests an alternate path for the River Pison, to the south of Yemen, as we mentioned previously. So, When all factors are considered (Bible text and geology), I believe the paths indicated by the dotted lines on the large map below are the probable paths where the four-rivers of the Garden of Eden actually flowed. And a southern path around Yemen puts the fourth river squarely into the basin of the Great Rift system, flowing east from the upwelling Afar Triangle. These paths meet the requirements of the Biblical text because the single river water source ("head"), originating from high ground somewhere in or near present day Israel, would have originated or flowed down into the Rift Valley basin. Those waters would then need to have been diverted to flow both north and south along the path of the Rift zone, with both the north and south forks each splitting a second time when intercepting other fault zones, to produce a total of four rivers, with four heads.

 

The chart below is an overview of the known fault systems across the Middle East region (south of the Red Sea excluded): Keep in mind that the course of rivers around and through the vicinity of the Great Rift fault system may have changed or dried up because of block faulting all along the Rift zone since the times of Adam and Eve. Certainly Horst and Graben faulting along the Rift could, and would, change the surface topography. Horst and Graben faulting is defined as "elongate fault blocks of the Earth's crust that have been raised and lowered, respectively, relative to their surrounding areas as a direct effect of faulting. Horsts and Grabens may range in size from blocks a few centimeters wide to tens of kilometers wide; the vertical movement may be up to several thousand feet." But when did this happen? The most likely time frame would be in the years immediately following Noah's Flood. Keep in mind that the Bible says there was a significant geologic event that happened 101 years after Noah's Flood - The "Earth was divided" (see: Genesis 10:25 & 1 Chronicles 1:19). The Bible also describes what was probably tectonic/volcanic activity in the Rift valley in Abraham's days (the destruction of Sodom and Gomorrah - See Genesis 19:28).

 

Imaging of the Dead Sea indicates that, at one time, the river bed of what is now the Jordan River once flowed across the land surface that is now at the bottom of the Dead Sea. This further suggests that there was Horst and Graben faulting at the southern end of the present Dead Sea, which abruptly terminated the former flow of that river southward and formed the current Dead Sea. And that stream was probably the feeder channel to the ancient Gihon and Pison Rivers, which ran down the floor of what is now the Red Sea into Ethiopia and through the Rift basin south from the Afar Triangle. Supporting coincidental evidence for this is the fact that fish species down in the African Rift valley river and lake systems are very similar to those found in the Jordan River system:

 

Note: The aquatic life of the African lakes and rivers belongs to the so-called Ethiopian zoogeographical region. According to Annandale, the explanation of the Ethiopian affinity of the fish fauna of the Jordan is that the Jordan formed at one time merely part of a river system that ran down the Great Rift Valley. The Jordan was one branch of this huge river system, the chain of lakes in East Africa represents the other; and together they opened into the Indian Ocean. See R. Washbourn, The Percy Sladen Expedition to Lake Huleh, 1935, Palestine Exploration Fund, Quarterly Statements, (1936), p. 209. (Source website: The Great Rift and the Jordan)

 

Now, returning to the general area of Lebanon as the Biblical location of the Garden of Eden and the water source for the four rivers, let us take a look at the present-day geology and topography of that area. This map shows a great deal of block faulting in the area of Lebanon just north of modern-day Israel. You will note from the topographical relief and surface features that, had waters once flowed north out of Lebanon, they would naturally flow into the Euphrates Fault system river basin. So, at the time of the Garden of Eden, the main headwaters of the Euphrates could have come from that direction. If the water flow at that time continued northward along the path of the Great Rift, it would intersect the present-day Tigris river basin system, as well. That would mean that the present-day head-waters of both rivers, that currently originate in Turkey, may have in older times been only tributaries to both rivers, not the main water source. The prominent bodies of water along the Rift zone in this photo are the Dead Sea (bottom) and Sea of Galilee (top). They are connected by the Jordan River which flows south. Before the Earth was divided by the Rift, the elevations along Great Rift floor were certainly different. What you are looking at in the satellite photo is "ground zero" of what was once the Garden of Eden.

 

Here is another important point to remember. The Bible says that the river flowed out of Eden, but nowhere does the Bible give a geographical size for what constituted the actual area of Eden. Therefore, the actual source of the waters could have been south of Lebanon. More specifically, those waters could have originated in or near Jerusalem in present-day Israel, or even up welled from a massive spring under the sea of Tiberius, but the river originated here and, from here, branched out north and south along the Rift, then branched out again further north and further south.

 

Evidence for the Israel/Lebanon region as the location of Eden and the lost river finds considerable support in the Bible, in the fact that God considers the land of Israel as His Holy land. It was upon one of the mountains in the "land of Moriah" (Genesis 22:2) where Abraham was told to sacrifice his son (a type of the Lord's sacrifice of Jesus). Solomon was told to build the Temple "at Jerusalem in mount Moriah" (2 Chronicles 3:1) and Jerusalem was where the Lord Jesus was actually crucified. By extension, we can assume that when God sacrificed an animal to cover Adam and Eve with its skin (Genesis 3:21), that animal was a Lamb (Revelation 13:8). Therefore, we can be certain from the typology that Adam and Eve, and the center of the Garden of God, were somewhere at or very near geographical Jerusalem. And so was the source of the River.

 

Now, what exactly do those spiritual realities have to do with the location of the river of Eden? In the future, when the Lord Jesus Christ establishes His Kingdom and Righteous Temple in Jerusalem, the Bible speaks of a river flowing from below the Temple. The prophet Ezekiel spoke of seeing this in a vision:

 

1Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. 2Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side. 3And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. Again he measured a thousand, and brought me through the waters; the waters were to the knees. 4Again he measured a thousand, and brought me through; the waters were to the loins. 5Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over. 6And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river. 7Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. 8Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. 9And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh. 10And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many. 11But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt. 12And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.

(Ezekiel 47:1-12 KJV)

 

The above passage is speaking of the future days on the one-thousand year reign of the Lord Jesus Christ in Jerusalem (Revelation 20), and a reconfiguration of the land after the regeneration of the heavens and Earth following the Great Tribulation (see: Jeremiah 4:23-28 & Isaiah 65:17-25). At that time, once again, the land will be like the Garden of Eden (but not quite exactly, from a geological viewpoint).

 

What Ezekiel wrote about (above) should not be confused with the eternal future time of the new heaven and Earth that comes after the Great White Throne Judgment (Revelation 20:11).

 

"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband."

(Revelation 21:1-2 KJV)

 

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

(Revelation 22:1-2 KJV)

 

The difference between the earthly Jerusalem of Ezekiel's description, with a river flowing out from below the house of the Lord (the Temple) during the one-thousand-year reign of the Lord (Revelation 20), and the river flowing out from the "throne of God" in the New Jerusalem that John wrote about, is that there is NO TEMPLE in the New Jerusalem.

 

"And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it."

(Revelation 21:22 KJV)

 

The Jerusalem and river described in Ezekiel 47:1-12, and the New Jerusalem and river described in Revelation 22:1-2, are two different places in two different times, though very similar in their descriptions, yet different in important ways.

 

In summary: The Bible tends to indicate that the river from the Garden of Eden originated in the Holy Land, and from there became four heads. A forensic study of the region's geology tends to support the theory over the alternatively proposed locations of Turkey or Kuwait. What we have not shown is a geologic model for the source of these waters originating from the area of Jerusalem. Keep in mind, however, that Jerusalem sits just west of the Great Rift Valley. It is quite possible that the legendary river of Eden originated from a massive artesian aquifer, the source of which has long since been disrupted by block faulting along the Rift. We know for a scientific fact that there is a considerable amount of "fossil" water under the Middle East in the deep-rock sandstone aquifers of the region such as the Nubian sandstone aquifers and equivalent formations.

 

Also keep in mind that in the days of Adam and Eve a "mist" went up and watered the face of the Earth within the Garden (Genesis 2:6). Fountains of waters (underground waters under pressure gushing upwards) would certainly be a logical source for the generation of such a mist and would be a logical feed-source for such a river. Certainly, we cannot exclude this possibility. Although the modern-day geology and topography of the Middle-East does not readily reveal the exact location of the Garden of Eden and the four rivers source, guidance by faith from the Holy Bible and a forensic study of the region's geology and topography reveals the matter. The available data appears to suggest that present-day Israel was the central location of the Garden of Eden.

 

In the next chapter we begin our study about the dynamics of Noah's flood.

 

www.kjvbible.org/rivers_of_the_garden_of_eden.html

Austin Metro Vanden Plas(1980-97) Engine 1275cc S4 OHV Tr. Production 2,078,218 (includes Rover 100)

 

Registration Number C 67 GTA

 

AUSTIN SET

 

www.flickr.com/photos/45676495@N05/sets/72157623759808208...

 

introduced the Austin mini Metro. It was intended as a big brother, rather than as a replacement, for the Mini, Some of the Mini's underpinnings were carried over into the Metro, namely the 998 cc and 1275 cc A-Series engines, much of the front-wheel drivetrain and four-speed manual gearbox, and suspension subframes. The Metro used the Hydragas suspension system found on the Allegro but without front to rear interconnection. The hatchback body shell was one of the most spacious of its time and this was a significant factor in its popularity. Initially, the Metro was sold as a three-door hatchback, followed later by the five door model.

 

The Metro range was expanded in 1982 to include the luxury Vanden Plas and higher performance MG versions. The Vanden Plas featured higher levels of luxury and equipment, while the slightly more powerful MG Metro 1.3 sold as a sports model. The Vanden Plas variant received the same MG engine from 1984 onwards (with the exception of the VP Automatic, which retained the 63 bhp version, The luxury fittings marking out the Metro Vanden Plas took the form of a radio-cassette player, electric front windows, an improved instrument panel with tachometer, and a variety of optional extras such as trip computer, leather trim, remote boot release, and front fog lamps

 

A big Thenks for 20.7 Million Views

 

Shot at Gaydon Heritage Centre 19.05.2014 Ref. Number 98b-310

Playing around, painting with Photoshop, again! If you have forgotten, how to do this, my method is illustrated

"here" !

 

To view more of my images, of Sissinghurst Castle & Gardensl, please click "here" !

 

Vita Sackville-West, the poet and writer, began the transforming Sissinghurst Castle in the 1930s with her diplomat and author husband, Harold Nicolson. Harold's architectural planning of the garden rooms, and the colourful, abundant planting in the gardens by Vita, reflect the romance and intimacy of her poems and writings. Sissinghurst Castle was the backdrop for a diverse history; from the astonishing time as a prison in the 1700s, to being a home to the women’s land army. It was also a family home to some fascinating people who lived here or came to stay. Today you can take in the ruined architecture of the extensive original buildings, vast panoramic views from the top of the Tower, the current working farm and the 450-acre wider estate along with Vita and Harold's gardens. Now we're well into our new season there are lots of events for you to enjoy The National Trust took over the whole of Sissinghurst, its garden, farm and buildings, in 1967. The garden epitomises the English garden of the mid-20th century. It is now very popular and can be crowded in peak holiday periods. In 2009, BBC Four broadcast an eight-part television documentary series called Sissinghurst, describing the house and garden and the attempts by Adam Nicolson and his wife Sarah Raven, who are 'Resident Donors', to restore a form of traditional Wealden agriculture to the Castle Farm. Their plan is to use the land to grow ingredients for lunches in the Sissinghurst restaurant. A fuller version of the story can be found in Nicolson's book, Sissinghurst: An Unfinished History (2008). The garden at Sissinghurst Castle in the Weald of Kent, in England at Sissinghurst village, is owned and maintained by the National Trust. It is among the most famous gardens in England. Sissinghurst's garden was created in the 1930s by Vita Sackville-West, poet and gardening writer, and her husband Harold Nicolson, author and diplomat. Sackville-West was a writer on the fringes of the Bloomsbury Group who found her greatest popularity in the weekly columns she contributed as gardening correspondent of The Observer, which incidentally—for she never touted it—made her own garden famous. The garden itself is designed as a series of 'rooms', each with a different character of colour and/or theme, the walls being high clipped hedges and many pink brick walls. The rooms and 'doors' are so arranged that, as one enjoys the beauty in a given room, one suddenly discovers a new vista into another part of the garden, making a walk a series of discoveries that keeps leading one into yet another area of the garden. Nicolson spent his efforts coming up with interesting new interconnections, while Sackville-West focused on making the flowers in the interior of each room exciting. For Sackville-West, Sissinghurst and its garden rooms came to be a poignant and romantic substitute for Knole, reputedly the largest house in Britain, which as the only child of Lionel, the 3rd Lord Sackville she would have inherited had she been a male, but which had passed to her cousin as the male heir. The site is ancient— "hurst" is the Saxon term for an enclosed wood. A manor house with a three-armed moat was built here in the Middle Ages. In 1305, King Edward I spent a night here. In 1490, Thomas Baker purchased Sissinghurst. The house was given a new brick gatehouse in the 1530s by Sir John Baker, one of Henry VIII's Privy Councillors, and greatly enlarged in the 1560s by his son Sir Richard Baker, when it became the centre of a 700-acre (2.8 km2) deer park. In 1573, Queen Elizabeth I spent three nights at Sissinghurst. Rose arbour in Sissinghurst's White Garden room, which set a fashion for 'white gardens' After the collapse of the Baker family in the late 17th century, the building had many uses: as a prisoner-of-war camp during the Seven Years' War; as the workhouse for the Cranbrook Union; after which it became homes for farm labourers. Sackville-West and Nicolson found Sissinghurst in 1930 after concern that their property Long Barn, near Sevenoaks, Kent, was close to development over which they had no control. Although Sissinghurst was derelict, they purchased the ruins and the farm around it and began constructing the garden we know today. The layout by Nicolson and planting by Sackville-West were both strongly influenced by the gardens of Gertrude Jekyll and Edwin Lutyens; by the earlier Cothay Manor in Somerset, laid out by Nicolson's friend Reginald Cooper, and described by one garden writer as the "Sissinghurst of the West Country"; and by Hidcote Manor Garden, designed and owned by Lawrence Johnston, which Sackville-West helped to preserve. Sissinghurst was first opened to the public in 1938.

Leica M8 + Canon f0.95

 

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A 'flipped' version of a photo of the 7m diameter revolving 'Gaia' art installation in Southwark Cathedral.

 

More 'flipped' photos here : www.flickr.com/photos/darrellg/albums/72157627889661743

 

I saw it earlier in the year in Oxford but unfortunately despite making a special trip to see it on it's last day I got there only to realise I didn't have a battery in my camera....... Luckily I knew the installation toured so I'd hoped to catch it again at some point. Currently there's two of these installed in Grimsby and Leeds and if it's going to be in your area it's definitely worth a visit with your (battery filled) camera.

 

More info and touring dates for Gaia here : my-earth.org/tour-dates/

 

From the website, "Gaia is a touring artwork by UK artist Luke Jerram. Measuring seven metres in diameter and created from 120dpi detailed NASA imagery of the Earth’s surface* the artwork provides the opportunity to see our planet, floating in three dimensions.

 

The installation aims to create a sense of the Overview Effect, which was first described by author Frank White in 1987. Common features of the experience for astronauts are a feeling of awe for the planet, a profound understanding of the interconnection of all life, and a renewed sense of responsibility for taking care of the environment.

 

The artwork also acts as a mirror to major events in society. In light of the COVID-19 pandemic, the artwork may provide the viewer with a new perspective of our place on the planet; a sense that societies of the Earth are all interconnected and that we have a responsibility toward one another. After the lockdown, there has been a renewed respect for nature."

 

© D.Godliman

The architectural design of the Parc de la Villette was mostly the work of a French architect, Bernard Tschumi, who had the original idea to design his project as a single achievement, taking the park as a whole to write down its multiple buildings in an overall plan that finds its form by the arrangement and interconnection of all construction units (the "follies" and all the walkways, stairs and alleys that extend between each item).

 

La conception architecturale du parc de la Villette a été essentiellement l'oeuvre d'un français, Bernard Tschumi, qui a eu l'originalité de concevoir son projet comme une seule et même réalisation, prenant le parc dans sa globalité pour y inscrire ses constructions multiples dans un schéma d'ensemble qui trouve sa seule forme par l'agencement et l'interconnexion de toutes ses unités de construction (les "folies" et l'ensemble des passerelles, escaliers et allées qui se déploient entre chaque élément).

Here is my husband's upgraded hi-fi and HT system

Digital Source: Marantz SuperAudio CD Player SA-11 S1

Stereo Preamplifier: Electrocompaniet EC 4.8 Reference Preamplifier

Power Amplifier: Electrocompaniet AW 2x120

Loudspeakers: Totem Acoustic Element Earth

Digital Streamer: Linn Audio Akurate DS

Digital Transport: Wadia 170i

DAC: Cambridge Audio DAC Magic

Interconnection Cables: NORDOST Heimdall (Balanced XLR connectors)

Digital Cable: Analysis Plus Digital Oval

Speaker Cables: NORDOST Heimdall (Bi-Wiring)

Plasma TV: Pioneer Kuro PDP-LX508D

Universal Player: Oppo Digital BDP-95EU by Oppo Tubes (Labtek mod)

Blu-Ray Player: Pioneer BDP LX70A

Multichannel AV Preamplifier: Marantz AV8003

Multichannel Main Amplifier: Marantz MM8003

Front Channels: Totem Acoustic Mite on Totem Stands

Center Channel: Totem Acoustic Mite-T Center

Rear Channels: Totem Acoustic Mite-T on Totem Stands

Subwoofer: Totem Acoustic DreamCatcher Sub

HT Interconnection Cables: Cambridge Audio 900 Series

HT Loudspeakers cables: NORDOST Super FlatLine (Front and Center), QED Ultra-Flat (Rear)

HDMI cables: QED Reference HDMI

Energy Distributor: Systems & Magic Eight

Mains Cables: Systems & Magic Blackwire and Electrocompaniet Power Cord

Mains Filters: Systems & Magic Blacknoise 500

Multimedia HD: LaCie LaCinema Classic HD (1 TB)

Media Player: Western Digital WD HD TV Live

Tweaks: Totem Acoustic Beaks

American singer-songwriter Hannah Cohen performing at the Crossing Border Festival 2012 in The Hague, the Netherlands. Crossing Border is an inspiring cultural event based in The Hague with a unique combination of spoken word, music, special film screenings and visual arts. Over the years Crossing Border has evolved to become one of the foremost international, interdisciplinary literature and music festivals in Europe. Every edition the Crossing Border Festival presents a mix of writers, poets, musicians, filmmakers and performers. Besides renowned names from the literature and music industry, the festival focuses on artists yet to be discovered, highlighting new developments in literature and music and their interconnection with other arts.

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"Music for unicorns" maakt Hannah Cohen naar eigen zeggen. Het paste dus dat de Amerikaanse singer-songwriter in de Duitse Kerk optrad tijdens het Crossing Border Festival. Ondanks haar verlegen podiumpresentatie bleek dat ze geen enkel probleem had de kerk met haar mooie stem te vullen.

Detailed view of a printed circuit board (PCB), showcasing its complex electronic components and their interconnections. The image focuses on surface-mount devices (SMDs) and other electronic parts soldered to the PCB, revealing its intricate design and functionality.

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

The garden at Sissinghurst Castle in the Weald of Kent, near Sissinghurst village, is owned and maintained by the National Trust. It is among the most famous gardens in England.

 

Sissinghurst's garden was created in the 1930s by Vita Sackville-West, poet and gardening writer, and her husband Harold Nicolson, author and diplomat. Sackville-West was a writer on the fringes of the Bloomsbury Group who found her greatest popularity in the weekly columns she contributed as gardening correspondent of The Observer, which incidentally—for she never touted it—made her own garden famous. The garden itself is designed as a series of "rooms", each with a different character of colour and/or theme, the walls being high clipped hedges and many pink brick walls. The rooms and "doors" are so arranged that, as one enjoys the beauty in a given room, one suddenly discovers a new vista into another part of the garden, making a walk a series of discoveries that keeps leading one into yet another area of the garden. Nicolson spent his efforts coming up with interesting new interconnections, while Sackville-West focused on making the flowers in the interior of each room exciting.

 

For Sackville-West, Sissinghurst and its garden rooms came to be a poignant and romantic substitute for Knole, reputedly the largest house in Britain, which as the only child of Lionel, the 3rd Lord Sackville she would have inherited had she been a male, but which had passed to her cousin as the male heir.

 

The site is ancient— "hurst" is the Saxon term for "an enclosed wood". A manorhouse with a three-armed moat was built here in the Middle Ages. By 1305, Sissinghurst was impressive enough for King Edward I to spend the night. In 1490, Thomas Baker purchased Sissinghurst.The house was given a new brick gatehouse in the 1530s by Sir John Baker, one of Henry VIII's Privy Councillors, and hugely enlarged in the 1560s by his son Sir Richard Baker, when it became the centre of a 700-acre (2.8 km2) deer park. In 1573, Queen Elizabeth I spent three nights at Sissinghurst.

 

Lokomotywa ÖBB Siemens ES64U2 Taurus 1116-214 z pociągiem RailJet 60 z Budapesztu Keleti do Monachium na stacji Wien Meidling, Wiedeń, 12 marca 2012 r.

RailJet to najwyższa kategoria pociągów pasażerskich, wprowadzona przez austriackie koleje w 2008 r. Są to pociągi push-pull składające się ze szczelnie połączonych na stałe 7 wagonów, z których ostatni jest wagonem sterowniczym. Do obsługi pociągów RailJet przystosowano lokomotywy Taurus serii 1116. Rozwijają prędkości do 200 km/h (w planach jest zwiększenie prędkości do 230 km/h)

**

ÖBB Siemens ES64U2 Taurus 1116-214 locomotive pulling RailJet 60 train from Budapest Keleti pu. to München Hbf. on Wien Meidling station, Vienna, March 12, 2012

RailJet is the highest class of passenger trains, introduced by the Austrial Federal Railways in 2008. They are push-pull trains consisting of 7 carriages permanently coupled by airtight interconnections. The last carriage acts as a control car. The RailJet trains are propelled by modified Taurus 1116 Class locomotives. Trains operate with max speed of 200 km/h (it is planned to increase the max speed up to 230 km/h).

MG Metro

 

On 8 October 1980, BL introduced the Austin mini Metro. It was intended as a big brother, rather than as a replacement, for the Mini, the earlier Mini replacement project, ADO88, having been replaced in late 1977 by a new project, LC8, for the development of a larger car which could compete more effectively with the successful superminis, such as the Ford Fiesta and Vauxhall Chevette. Some of the Mini's underpinnings were carried over into the Metro, namely the 998 cc and 1275 cc A-Series engines, much of the front-wheel drivetrain and four-speed manual gearbox, and suspension subframes. The Metro used the Hydragas suspension system found on the Allegro but without front to rear interconnection. The hatchback body shell was one of the most spacious of its time and this was a significant factor in its popularity. Initially, the Metro was sold as a three-door hatchback.

 

The name was chosen through a ballot of BL employees. They were offered a choice of three names, Match, Maestro or Metro. Once the result was announced, the manufacturer of trains and buses, Metro Cammell, objected to the use of the Metro name by BL. The issue was resolved by BL promising to advertise the car only as the miniMetro.

 

At the time of its launch, the Metro was hailed as British Leyland's saviour, as the company was facing a serious financial crisis and there were fears that it could go out of business. British Leyland's troubles were largely attributed to out-of-date technology and design of most of its model range. The Mini, for example, had been in production for 21 years by the time of the Metro's launch. The Austin Allegro was seven years old and the Morris Ital was also launched in 1980 but was effectively a reworked version of the nine-year-old Morris Marina, and BL's latest all-new car was the 1976 Rover SD1.

A British Leyland press photograph of the Austin Mini Metro range at the time of launch in 1980

 

One of the consequences was that there was enormous public interest in the car from well before its launch. The company chose to stage the launch presentations for dealers and major company car buyers on board a cruise ship, the MS Vistafjord. The news broke in the national newspapers a full year ahead of the public launch with The Sun, among others, carrying the story. It was finally revealed to the public on the press day of the British Motor Show with the British Prime Minister, Margaret Thatcher in attendance.

 

The Metro quickly proved popular with buyers, and during the early part of its production life it was the best selling mini-car in the UK, before being eclipsed by the updated Ford Fiesta. Its clever interior design made it spacious considering its dimensions, and Hydragas compensation gave surprisingly good ride and handling. Its updated A+ series 1.0 and 1.3L OHV engines hardly represented the cutting edge in performance, but they were strong on economy.

 

A major TV advertising campaign was created by the London agency, Leo Burnett which came up with the headline "a British car to beat the world". The advert also featured the similar-sized Fiat 127, Renault 5, Volkswagen Polo and Datsun Cherry as "foreign invaders" and the voiceover spoke of the Metro's ability to "send the foreigners back where they belong".

MG Metro Turbo

A five door Metro eventually became available in 1985

 

The Metro range was expanded in 1982 to include the Vanden Plas and MG versions. The Vanden Plas featured higher levels of luxury and equipment, while the slightly more powerful MG Metro 1.3 sold as a sports model (0-60 mph in 10.1 seconds, top speed 105 mph). The Vanden Plas variant received the same MG engine from 1984 onwards (with the exception of the VP Automatic, which retained the 63 bhp (47 kW) 1275 cc unit). The luxury fittings marking out the Metro Vanden Plas took the form of a radio-cassette player, electric front windows, an improved instrument panel with tachometer, and a variety of optional extras such as trip computer, leather trim, remote boot release, and front fog lamps.

 

The changes between the MG engine and the standard 1.3 were relatively minor, with modified cylinder head and altered cam profile being the major contributors to a modest increase in BHP. Soon afterwards, the MG Metro Turbo variant was released with a quoted bhp of 93, 0-60 mph in 8.9 seconds, and top speed of 115 mph (185 km/h). This model had a great many modifications over the normally aspirated MG model. Aside from the turbocharger and exhaust system itself, and what was (at the time) a relatively sophisticated boost delivery and control system, the MG Turbo variant incorporated stiffer suspension (purportedly with engineering input from Lotus), including a rear anti-rollbar plus uprated crankshaft and uprated gearbox.

 

Both MG variants were given a "sporty" interior with red seat belts, red carpets and a sports-style steering wheel. The later MG variants were emblazoned with the MG logo both inside and out, which only served to fuel claims of badge engineering from some of the more steadfast MG enthusiasts. Others believed that this sentiment was unfounded, particularly in the case of the turbo variant, due to the undeniably increased performance and handling when compared to the non-MG models. Indeed, at the time of its release, the MG Metro was the first in a succession of modern cars which heralded a spirited return of the MG marque after several years' absence of new MGs.

 

A mild facelift during 1985 saw some minor styling modifications to the Metro's front end, wider suspension subframes, along with a new dashboard design and the long-awaited 5-door version. This gave it a competitive edge over three-door only rivals like the Ford Fiesta and Volkswagen Polo, while guiding the Metro in the directions of the Peugeot 205, Fiat Uno, Seat Ibiza and Opel Corsa/Vauxhall Nova, all of which were available with five doors by this time.

 

A rear spoiler reduced drag coefficient to increase the Metro's already good fuel economy, and the hydraulic clutch (often berated as the cause of the Metro's particularly harsh gearchange) was replaced by a cable-operated mechanism. The lack of a 5-speed transmission would become a major handicap as time went on; the BMC sump-mounted gearbox was never developed to accommodate an extra gear ratio, which was a severe handicap against the opposition. The Hydragas suspension also gave the car a harsh, bouncy ride despite pleas from the system's inventor, Dr. Alex Moulton, that it should be interconnected front-to-rear as opposed to side-to-side at the rear only as was found on the production version.

 

While the Metro was a huge seller in the UK, it gained a reputation for unreliability and lacklustre build quality early in its career which dented its appeal in foreign markets, where the likes of the Volkswagen Polo, Fiat Uno and Peugeot 205 were firmly established favourites.

 

Engines:

 

* 1980–1990 - 998 cc A-Series I4, 48 hp (35 kW) at 5500 rpm and 54 ft·lbf (73 Nm) at 3250 rpm

* 1980–1990 - 1275 cc A-Series I4, 60 hp (44 kW) at 5250 rpm and 72 ft·lbf (98 Nm) at 3200 rpm

* 1982–1989 - 1275 cc A-Series I4, 73 hp (54 kW) at 6000 rpm and 73 ft·lbf (99 Nm) at 4000 rpm (MG Metro)

* 1983–1989 - 1275 cc A-Series turbo I4, 94 hp (69 kW) at 6200 rpm and 85 ft·lbf (115 Nm) at 2650 rpm (MG Metro Turbo)

* 1989–1990 - 1275 cc A-Series I4, 73 hp (54 kW) at 6000 rpm and 73 ft·lbf (99 Nm) at 4000 rpm (Metro GTa)

For my video; youtu.be/FgL5LQqEZkk

......

www.nationaltrust.org.uk/sissinghurst-castle-garden

 

"Sissinghurst's garden was created in the 1930s by Vita Sackville-West, poet and gardening writer, and her husband Harold Nicolson, author and diplomat. Sackville-West was a writer on the fringes of the Bloomsbury Group who found her greatest popularity in the weekly columns she contributed as gardening correspondent of The Observer, which incidentally—for she never touted it—made her own garden famous. The garden itself is designed as a series of 'rooms', each with a different character of colour and/or theme, the walls being high clipped hedges and many pink brick walls. The rooms and 'doors' are so arranged that, as one enjoys the beauty in a given room, one suddenly discovers a new vista into another part of the garden, making a walk a series of discoveries that keeps leading one into yet another area of the garden. Nicolson spent his efforts coming up with interesting new interconnections, while Sackville-West focused on making the flowers in the interior of each room exciting.

 

For Sackville-West, Sissinghurst and its garden rooms came to be a poignant and romantic substitute for Knole, reputedly the largest house in Britain, which as the only child of Lionel, the 3rd Lord Sackville she would have inherited had she been a male, but which had passed to her cousin as the male heir.

 

The site is ancient; "hurst" is the Saxon term for an enclosed wood. A manor house with a three-armed moat was built here in the Middle Ages. In 1305, King Edward I spent a night here. It was long thought that in 1490 Thomas Baker, a man from Cranbrook, purchased Sissinghurst, although there is no evidence for it. What is certain is that the house was given a new brick gatehouse in the 1530s by Sir John Baker, one of Henry VIII's Privy Councillors, and greatly enlarged in the 1560s by his son Sir Richard Baker, when it became the centre of a 700-acre deer park. In August 1573, Queen Elizabeth I spent three nights at Sissinghurst.

 

Rose arbour in Sissinghurst's White Garden room, which set a fashion for 'white gardens' After the collapse of the Baker family in the late 17th century, the building had many uses: as a prisoner-of-war camp during the Seven Years' War; as the workhouse for the Cranbrook Union; after which it became homes for farm labourers.

 

Sackville-West and Nicolson found Sissinghurst in 1930 after concern that their property Long Barn, near Sevenoaks, Kent, was close to development over which they had no control. Although Sissinghurst was derelict, they purchased the ruins and the farm around it and began constructing the garden we know today.[ The layout by Nicolson and planting by Sackville-West were both strongly influenced by the gardens of Gertrude Jekyll and Edwin Lutyens; by the earlier Cothay Manor in Somerset, laid out by Nicolson's friend Reginald Cooper, and described by one garden writer as the "Sissinghurst of the West Country"; and by Hidcote Manor Garden, designed and owned by Lawrence Johnston, which Sackville-West helped to preserve. Sissinghurst was first opened to the public in 1938.

 

The National Trust took over the whole of Sissinghurst, its garden, farm and buildings, in 1967. The garden epitomises the English garden of the mid-20th century. It is now very popular and can be crowded in peak holiday periods. In 2009, BBC Four broadcast an eight-part television documentary series called Sissinghurst, describing the house and garden and the attempts by Adam Nicolson and his wife Sarah Raven, who are 'Resident Donors', to restore a form of traditional Wealden agriculture to the Castle Farm. Their plan is to use the land to grow ingredients for lunches in the Sissinghurst restaurant. A fuller version of the story can be found in Nicolson's book, Sissinghurst: An Unfinished History (2008)."

 

en.wikipedia.org/wiki/Sissinghurst_Castle_Garden

 

......

History

Sissinghurst's garden was created in the 1930s by Vita Sackville-West, poet and gardening writer, and her husband Harold Nicolson, author and diplomat.[2] Sackville-West was a writer on the fringes of the Bloomsbury Group who found her greatest popularity in the weekly columns she contributed as gardening correspondent of The Observer, which incidentally—for she never touted it—made her own garden famous.[3] The garden itself is designed as a series of 'rooms', each with a different character of colour and/or theme, the walls being high clipped hedges and many pink brick walls.[4] The rooms and 'doors' are so arranged that, as one enjoys the beauty in a given room, one suddenly discovers a new vista into another part of the garden, making a walk a series of discoveries that keeps leading one into yet another area of the garden.[5] Nicolson spent his efforts coming up with interesting new interconnections, while Sackville-West focused on making the flowers in the interior of each room exciting.

 

For Sackville-West, Sissinghurst and its garden rooms came to be a poignant and romantic substitute for Knole,[6] reputedly the largest house in Britain, which as the only child of Lionel, the 3rd Lord Sackville she would have inherited had she been a male, but which had passed to her cousin as the male heir.

 

The site is ancient; "hurst" is the Saxon term for an enclosed wood. A manor house with a three-armed moat was built here in the Middle Ages. In 1305, King Edward I spent a night here. It was long thought that in 1490 Thomas Baker, a man from Cranbrook, purchased Sissinghurst, although there is no evidence for it.[7] What is certain is that the house was given a new brick gatehouse in the 1530s by Sir John Baker, one of Henry VIII's Privy Councillors, and greatly enlarged in the 1560s by his son Sir Richard Baker, when it became the centre of a 700-acre (2.8 km2) deer park. In August 1573 Queen Elizabeth I spent three nights at Sissinghurst.[7]

  

Rose arbour in Sissinghurst's White Garden room, which set a fashion for 'white gardens'[8]

After the collapse of the Baker family in the late 17th century, the building had many uses: as a prisoner-of-war camp during the Seven Years' War; as the workhouse for the Cranbrook Union; after which it became homes for farm labourers.

 

Sackville-West and Nicolson found Sissinghurst in 1930 after concern that their property Long Barn, near Sevenoaks, Kent, was close to development over which they had no control. Although Sissinghurst was derelict, they purchased the ruins and the farm around it and began constructing the garden we know today.[6] The layout by Nicolson and planting by Sackville-West were both strongly influenced by the gardens of Gertrude Jekyll and Edwin Lutyens; by the earlier Cothay Manor in Somerset, laid out by Nicolson's friend Reginald Cooper, and described by one garden writer as the "Sissinghurst of the West Country";[9] and by Hidcote Manor Garden, designed and owned by Lawrence Johnston, which Sackville-West helped to preserve. Sissinghurst was first opened to the public in 1938.wikipedia

EMERALD GREEN MANDALA AVATAR RAINBOW AURA PROTECTION PRESERVATION RESURRECTION REFLECTION GUARDIAN DRAGON SPIRIT WATER TEMPLE TOWER LIBRARY CASTLE MEMORY PALACE CITADEL SANCTUARY TREEOFLIFE STAIRWAYTOHEAVEN RAINBOWBRIDGE STARCASTLE HEAVENISAPLACEONEARTH RAINBOWINTHEDARK OVERTHEHILLSANDFARAWAY RAMBLEON THANKYOU 1000YEARS GODLOVESAMERICA EVERYTHINGINITSRIGHTPLACE PYRAMIDSONG WHENIGROWUP IFIHADAHEART KEEPTHESTREETSEMPTY INTRO OUTRO MIDNIGHTCITY SPIRALWIZARDTOWER NOVACITY RAINBOWTOWER MYSTICMEMORY CROSSROADSINN IMAGINATIONSTATION LABYRINTH LEGEND +++++ #TREEOFLIFE #STAIRWAYTOHEAVEN #RAINBOWBRIDGE #RAINBOWMAGIC #HEALING #TEMPLE #TOWER #LIBRARY #CASTLE #PALACE #LABYRINTH #STAIRWAY #WATERFALL #ISLAND #CONTINENT #FANTASY #SURREAL #PSYCHEDELIC #FLOWER #LIFE #HEAVEN #AURA #BUTTERFLY #CAT #TURTLE #EARTH #WATER #FIRE #AIR #SPIRIT #ELEMENTAL #BALANCE #CENTER #MANDALA #GEOMETRIC #ORDER #CREATION #DREAM #RIVER #LIGHT #SAPPHIRE #EMERALD #AMETHYST #GOLDEN #SILVER #SUN #MOON #STAR #NOSTALGIA 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#HEARTRECORDS #GOINGTOCALIFORNIA #OZZY+MEDICINEHEALING +++++++++ #3+ #OZZY+GOODTIMES ++++++++++++++ +#SHIRTS #OZZY+ +++++++++++++ +++#3+++++RECORDS #L #GATLINBURG+++++ #35 +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ #WWWRHYTHMSECTIONGATLINBURGCOMTREE #GATLINBURGSTONETEMPLEPILOTS+++++ #WWWFLICKRCOMPHOTOSMUSIC1978 #WWWREDBUBBLECOMPEOPLERHYTHMSECTIONTNSHOP #LRECORDSTORES #MTNS+ #POSTERS+RAINBOW #SPARK! #PRAYERSFORRAIN+GOINGTOCALIFORNIA #PRAYERSFORRAINPURP #PRAYERSFORRAINPURPTENNESSEE #PRAYERSFORRAIN+GOLDEN #OCEANIA #PRAYERSFORRAIN+GOINGTOCALIFORNIAOCEANIA #PRAYERSFORRAIN+GOINGTOCALIFORNIALUCK #CREATIONLIBRARY #LUCK #PRAYERSFORRAIN+GOINGTOCALIFORNIARAINBOW #PRAYERSFORRAINGREEN #GRE ♈♉♊♋♌♍♎♏♐♑♒⛎ #WHENTHESHIPCOMESIN🔵💙🙏🌻🌼❄️💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜RAINBOW ❄️ 💚💙 💚💙💜#INBETWEEN🔵💙🙏🌻🌼❄️💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜 ⛎ 🙏🌻 🐉 🐦 ❤️♈♉♊♋♌♍♎♏♐♑♒⛎⛎⛎♒♑♐♏♎♍♌♋♊♉♈❤️💛💚💙💜💜💙💚💛❤️🐲🐉💙💜💚💙💜💙💚💚💙💜💜💙💚💚💙💜💙💜💚💚💙💜💚💙💜💚💙💜💚💙💜 🍀🐉💙⭐🌈💜💚🙏🌻🌼️💮✨🌠🐉🐲🐢🌻🌼🌷🍄❤️💛💚💙💜💜💙💚💛❤️♈♉♊♋♌♍♎♏♐♑♒⛎⛎⛎♒♑♐♏♎♍♌♋♊♉♈❤️💛💚💙💜💜💙💚💛❤️🐲🐉💙💜💚💙💜💙💚💚💙💜💜💙💚💚💙💜💙💜💚💚💙💜💚💙💜💚💙💜💚💙💜 💚💙💜💚💙💜 💚 💙 💙💚💛❤️🐲🐉💙💜💚💙💜💙💚💚💙💜💜💙💚💚💙💜💙💜💚💚💙💜💚💙💜💚💙💜💚💙💜 🍀🐉💙⭐🌈💜💚🙏🌻🌼️💮✨🌠🐉🐲🐢🌻🌼🌷🍄❤️💛💚💙💜💜💙💚💛❤️💛💚💙💜💜💙💚💛❤️🐲🐉💙💜💚💙💜💙💚💚💙💜💜💙💚💚💙💜💙💜💚💚💙💜💚💙💜💚💙💜💚💙💜 💙❤️💛💚💙💜💜💙💚💛❤️🐲🐉💙💜💚💙💜 ♈♉♊♋♌♍♎♏♐♑♒⛎⛎🙏❤️💛💚💙💜♈♉♊♋♌♍♎♏♐♑♒⛎⛎❤️💚💙💜♈♉♊♋♌♍♎♏♐♑♒⛎⛎💙✨⭐💚💟💛🐈🐢🐉🐦🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟💚💙💜♈♉♊♋♌♍♎♏♐♑♒⛎⛎♥🌻🐦😻🌝🌜🔵🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀🌈🌠✨⭐💙⭐✨💚💟💜️💮🍀 ☔ 💚💟 💜💚💙💜 🌷🍄❤️💛💚💙💜💜💙💚💛❤️❤️💛💚💙💜💜💙💚💛❤️🐲🐉💙💜💚💙💜💙💚💚💙💜💜💙💚💚💙💜💙💜💚💚💙💜💚💙💜💚💙💜💚💙💜 ♈ ♉ ♊ ♋ ♌🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟🌟💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚💜💚

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A photo of the 7m diameter revolving 'Gaia' art installation in Southwark Cathedral.

 

I saw it earlier in the year in Oxford but unfortunately despite making a special trip to see it on it's last day I got there only to realise I didn't have a battery in my camera....... Luckily I knew the installation toured so I'd hoped to catch it again at some point. Currently there's two of these installed in Grimsby and Leeds and if it's going to be in your area it's definitely worth a visit with your (battery filled) camera.

 

More info and touring dates for Gaia here : my-earth.org/tour-dates/

 

From the website, "Gaia is a touring artwork by UK artist Luke Jerram. Measuring seven metres in diameter and created from 120dpi detailed NASA imagery of the Earth’s surface* the artwork provides the opportunity to see our planet, floating in three dimensions.

 

The installation aims to create a sense of the Overview Effect, which was first described by author Frank White in 1987. Common features of the experience for astronauts are a feeling of awe for the planet, a profound understanding of the interconnection of all life, and a renewed sense of responsibility for taking care of the environment.

 

The artwork also acts as a mirror to major events in society. In light of the COVID-19 pandemic, the artwork may provide the viewer with a new perspective of our place on the planet; a sense that societies of the Earth are all interconnected and that we have a responsibility toward one another. After the lockdown, there has been a renewed respect for nature."

 

© D.Godliman

Animism Evolution And Universal Balance by Daniel Arrhakis (2025)

 

 

>>>> With the music : BLUR || Deep Ambient Music // Blue Hour Ambiance || Dark Atmospheric by inekt

 

youtu.be/u7jj_T_NECA

 

In animism, we conceive of the universe as a living and interconnected entity, where spiritual life manifests itself through the physical world.

The physical and spiritual duality is not a separation but an intrinsic interconnection where one cannot exist without the other.

Body and Soul are inseparable parts of a unified and universal whole. Thus, the physical and spiritual realms are intrinsically linked and depend on each other to manifest in all universal fullness.

 

In the Mystic World of Ion and in the Rovingian conception, human spirits do not only inhabit Earth, but go through evolutionary stages in different worlds, from the simplest to the most complex and in different temporal planes.

This idea suggests that the spiritual journey is universal, with each world providing unique lessons and experiences for the progress of beings. This notion includes the idea of evolution through different temporal planes, which can occur in different eras or dimensions of time.

 

Each of us is a part of a whole, but so is non-human nature, from the objects we create to the natural environment that surrounds us, other living beings—animals and plants, rocks, mountains, rivers, seas, or oceans—all of them are endowed with an intrinsic and particular spiritual essence or quality.

 

This mystical animistic conception, in fact, invites a deeper and more reverent relationship with the world and the Universe. It emphasizes the importance of the interconnections and the influence of our actions on universal balance.

 

This vision encourages an ethic of care and reciprocity towards nature and the cosmos, moving away from a purely utilitarian and materialistic perspective.

 

____________________________________________________

 

No animismo, concebemos o universo como uma entidade viva e interligada, onde a vida espiritual se manifesta através do mundo físico.

A dualidade físico-espiritual não é uma separação, mas uma interligação intrínseca, onde um não pode existir sem o outro.

Corpo e alma são partes indissociáveis de um todo unificado e universal. Assim, os reinos físico e espiritual estão intrinsecamente ligados e dependem uns dos outros para se manifestarem em toda a sua plenitude universal.

 

No Mundo Místico de Íon e na conceção Rovingiana, os espíritos humanos não só habitam a Terra, como passam por fases evolutivas em diferentes mundos, desde os mais simples aos mais complexos e em diferentes planos temporais.

Esta ideia sugere que a viagem espiritual é universal, com cada mundo a proporcionar lições e experiências únicas para o progresso dos seres. Esta noção inclui a ideia de evolução através de diferentes planos temporais, que podem ocorrer em diferentes eras ou dimensões do tempo.

 

Cada um de nós faz parte de um todo, mas o mesmo se aplica à natureza não humana, desde os objetos que criamos ao ambiente natural que nos rodeia, outros seres vivos — animais e plantas, rochas, montanhas, rios, mares ou oceanos — todos dotados de uma essência ou qualidade espiritual intrínseca e particular.

 

Esta conceção mística animista convida, de facto, a uma relação mais profunda e reverencial com o mundo e o Universo. Ela realça a importância da interligação e a influência das nossas ações no equilíbrio universal.

 

Esta visão incentiva uma ética de cuidado e reciprocidade para com a natureza e o cosmos, afastando-se de uma perspetiva puramente utilitarista e materialista.

  

Federico Uribe ( Colombia/USA )

Based on the climate crisis that has threatened the planet since the last decades, Uribe dedicated his exhibition at the Biennial to reflect on a theme that is not minor: plastic.

" Plastic Coral Reef Installation reflects how human activity can influence reef organisms and marine ecosystems around the world," the artist explained. "While we cannot stop the great impact of global warming on coral health in the short term, we can certainly reduce plastic pollution. My work should make the viewer reflect on the indiscriminate use of plastic. "

The plastic reef built by Uribe is a huge ecosystem where bottles, plastic covers, wrappings, fishing tanks, drums and all kinds of plastic waste that are found today in the drift of the ocean coexist as if they were one more element of the landscape. At first glance, the installation reflects a beautiful and colorful coral, just like those that exist in marine ecosystems. As the viewer approaches, the reality is different, it is plastic. "The idea is to think about the presence of Nature and, in turn, to return what was taken away from it: marine species and corals that are in danger due to excessive consumption of plastic," Uribe said. In this way, based on what the Latin American artist calls "aesthetic instinct", Plastic Coral Reef Installation sensorial activates the viewer from a dialectic between the marine ecosystem, full of life, as an object of representation and the plastic waste used as a medium, potentially destructive of what they represent. And, as if that were not enough, located in the heart of Venice, a city that floats on the Adriatic Sea.

"Distance, proximity and perception are key factors in the interconnection between the work of art and its viewers," says Facundo Uribe. "This false reef that bursts with colors and transports the viewer underwater to a tropical oasis, also faces a vibrant underwater world that reminds us of the fragility of life."

(Austin) Metro 1.3 Vanden Plas (1980-90) Engine 1275cc S4 Tr. Production 2,078,218 (inc. Rover 100)

Registration Number E 853 SOJ

AUSTIN SET

www.flickr.com/photos/45676495@N05/sets/72157623759808208...

The Metro was launched by the Austin Rover Group in 1980, as a Supermini. During its 18-year lifespan, the Metro wore many names: Austin Metro, MG Metro and Rover Metro. It was re-badged as the Rover 100 series in January 1995. During 1987, the car lost the Austin name, and was sold simply as the Metro. From 1990 until its withdrawal in 1997, the Metro was sold only as a Rover.

Some of the Mini's underpinnings were carried over into the Metro, namely the 998 cc and 1275 cc A-Series engines, much of the front-wheel drivetrain and four-speed manual gearbox, and suspension subframes. The Metro used the Hydragas suspension system found on the Allegro but without front to rear interconnection. The hatchback body shell was one of the most spacious of its time and this was a significant factor in its popularity. Initially, the Metro was sold as a three-door hatchback only, with a choice of 998cc (1.0 litre) or 1275cc (1.3-litre) petrol engines

 

During 1981, British Leyland confirmed that the Metro range would soon be expanded with the more luxurious Vanden Plas and high performance MG versions, The Vanden Plas featured higher levels of luxury and equipment, while the slightly more powerful MG Metro 1.3 sold as a sports model with the Vanden Plas also getting the MG engine from 1984 onwards (with the exception of the VP Automatic, which retained the 63 bhp (47 kW) 1275 cc unit). The luxury fittings marking out the Metro Vanden Plas took the form of a radio-cassette player, electric front windows, an improved instrument panel with tachometer, and a variety of optional extras such as trip computer, leather trim, remote boot release, and front fog lamps.

 

A facelift in October 1984 saw revised styling modifications to the Metro's front end including much need colour coding such as body coloured bumpers on MG versions, wider suspension subframes, along with a new dashboard design featuring the switches and instruments from the Maestro and Montego as well as the addition of a 5-door model.

 

The Metro quickly proved popular with buyers, a 19-year-old Lady Diana Spencer buying one of the early examples, and was regularly seen in it being hounded by the paparazzi just before her marriage to Prince Charles in July 1981 The Metro was also popular throughout UK Police Forces as Police patrol cars.

 

Many thanks for a fantabulous

47,616,535 views

 

Shot at the NEC Classic Car Show 13:11:2015 Ref. 112-078

  

A beautifully produced brochure, resplendent in a presentation envelope, and issued by the County of London Electric Suppl;y Company to commemorate the opening of their new power hous (power station) on the banks of the River Thames at Creekmouth in Barling. This great event took place on 19 May 1925 and, one strongly suspects, was the one time Royalty set foot at Creekmouth! The brochure has a potted history of the company that has been incorporated in 1891 to serve parts of South West London and some inner parishes adjacent to the City of London itself. These two supply areas were the reasoning behind their first two power stations at City Road, Islington and in Wandsworth.

 

The UK's fledgling electricial supply industry was rather an unholy mess with not just a multiplicity of supply undertakings (private and municipal) but also a wide range of supply voltages and phases. Some consolidation took place and the County of London Company was typical of the larger players in that they extended their supply area serviving a multiplicity of administrative areas that did not develop undertakings of their own as well as becoming 'bulk' suppliers of power to 'independent' undertakings. By the early 1920s their supply area had grown to cover much of East London and South Essex as seen on the map.

 

The construction fo Barking "A" as it would become known was first mooted in post-WW1 years to firstly increase capacity and also to ensure more thermally efficient production of supply than their older and smaller stations could obtain. The riverside plant allowed easy delivery of the coal fuel by river and allowed for the necessary cooling water. The designers and consultants were Merz & McLellan, the bulk of the equipment supplied by Vickers of Barrow and the turbines were by C A Parsons.

 

Barking was also effectively the outcome of increased co-operation the company had with three other closely connected concerns - the City of London Electric Lighting Company; the South London Electric Supply Corporation Limited; and the South Metropolitan Electric Light and Power Company Limited. This cooperation was something increasingly demanded of the industry by increased legislation and in 1926 the Central Electricity Board was formed. The CEB not only instituted the National Grid, interconnection requiring a national standard of production, but also 'designated' efficient stations. City Road was not, and closed in 1929, Wandsworth was and Barking saw expansion with the construction of the "B" section stage that was commissioned in 1933 and reached full capacity in 1939. The Company was nationalised in 1948 and it fell to the state to construct what was Barking "C" in 1954. Barking "A" was decommissioned in 1969, "B" in 1976 and finally "C" in 1981. The whole site was then cleared.

 

The brochure has a number of colour plates and sketches by artist Norman Howard as well as photographs of the plant. It is spledidly printed and produced by one of the better printing houses of the day, the esteemed George W Jones, at "The Sign of the Dolphin" in Gough Square, Fleet Street.

 

This sketch by Norman Howard shows how coal was delivered by steamer to the riverside jetty and discharged by crane before being placed either into storage or directly to the boiler feed. Over 7,000 tons of coal a week was normally handled.

Setúbal is the main city in Setúbal Municipality in Portugal with a total area of 172.0 km2 (66 sq mi) and a total population of 118,696 inhabitants in the municipality. The city proper has 89,303 inhabitants.

 

In the times of Al-Andalus the city was known as Shetúbar. In the 19th century, the port was called St. Ubes in English and St Yves in French.

 

The municipal holiday is September 15, which marks the date in the year 1860 on which King Pedro V of Portugal officially recognised Setúbal as a city.

 

In the beginning of the 20th century, Setúbal was the most important center of Portugal's fishing industry, particularly sardines. None of the many factories then created are operating today. However, the existing maritime ports, either traditional, commercial and the new marines, keep the city links to the ocean and water well alive and vibrant.

 

Tourism, based on the beautiful existing natural conditions plus excellent hotels, resorts and infrastructures, is one of the city's most appreciated resources, due to its interconnection location with Sado (river) on one side and Atlantic Ocean on another, having a coast line with both.

 

Also connected with the nearby coast of the Arrábida hills natural park - which offers an unspoiled nature and beautiful beaches to the Atlantic Ocean. A dolphin colony inhabits the Sado River. Across the river on the south bank lies the peninsula of Tróia, a place with vast white/golden sand beaches where several luxury hotels and resorts were recently built. The Tróia peninsula can be sighted from the city, across the river. Albarquel, Figueirinha, Galápos, Galapinhos and Portinho da Arrábida are some of the city's many beaches, located in the north bank of the estuary, at the very beginning of the Arrábida hills.

 

(Wikipedia)

 

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It was quite a lovely arrival to the port of Setúbal on a ferry from Trója peninsula - spring is really beautiful in Portugal...

At Google this weekend. Seeing a CMU telepresence robot now.

 

Some details from the scifoo Wiki:

 

I'd like to discuss an idea I'm formulating to improve climate modeling called "Global Swarming." The core idea is to deploy tens of thousands of ocean probes by leveraging the creative smarts and logistics coordination of the web.

 

As someone who served as an expert witness in the Dover "Intelligent Design" trial, and who has worked in the "creation-evolution" arena for a long time, if there is any interest I would be happy to run a session on "What happens post-Dover?" What will be the next wave of anti-evolutionism and anti-science? What needs to be done to combat it and raise the American public's awareness of the evidence for evolution? Why is this issue critical to the success of basic research in this country? How do scientists, educators, and tech folks fit in?

 

I'd like to brainstorm about programmable matter ProgrammableMatter. Programmable matter is any substance which can be programmed to change its shape or physical properties. We are currently working on constructing programmable matter and investigating how to program it. I would be most interested in talking about how one might program ensembles.

 

I’d like to present on OpenWetWare, a wiki promoting open research among biologists and biological engineers. With 65 labs and 1200 users on OpenWetWare, I can provide practical examples of how scientists are currently making use of the web(2.0) to support research and education in new ways. I’ll also talk about where the site is headed in the future, and how foocampers could help make it easier for scientists to share more of their secrets online.

 

I'll bring a memory stick with the recent radar images of what appear to be hydrocarbon-filled lakes on Saturn's moon, Titan, and some movies from Titan. I'm also happy to discuss the interesting phenomenon of "instant public science" done by enthusiasts everywhere who have instant access to the latest space science data from the web. BTW, Nature magazine's piece on exciting questions in chemistry (this week) included a mention of Titan, which should be on every organic chemists' hit list for places to visit.

 

I am interested in discussing the dichotomy of design and evolutionary search as divergent paths in complex systems development. - jurvetson.blogspot.com

 

I could begin a session about Systems Biology, with a general theme of building towards whole cell or whole organisms models in biology. I have some (whacky) ideas about this in addition to having done some real science on this subject.

 

I could present about novel circuit-focused neurotechnologies I'm developing, for advancing the study of brain function and consciousness, and for treating neurological and psychiatric disorders. Although I've been exploring this question in academic research settings – and I'm gearing up to set up my own university laboratory – I'd like to brainstorm about how to build the significant community of clinicians, engineers, scientists, and psychologists that we'd need to make strong scientific progress on the timeless, unyielding problem of understanding the nature of consciousness.

 

I could talk about/demonstrate: digital fabrication in the lab and its impact in field fab labs around the world, mathematical programs as a programming model for enormous/unreliable/extended systems and their application in analog logic circuits and Internet 0 networks, and microfluidic logic to integrate chemistry with computation

 

I could contribute to a session on powerlaws in nature, markets and human affairs. They're found nearly everywhere, from earthquakes to species distributions to cities to wars. We used to think the world was mostly defined by gaussian distributions (bell curves) with neat medians and standard deviations. But now we see that powerlaws, where low-frequency events have the highest amplitude, are far more common, and they're infinite functions where concepts like "average" are meaningless. What are the factors that create powerlaws and what does nature have in common with economics and social networking in this instance?

 

I'd like to talk to the assembled folks about a project we are running to help scientists move large datasets without using the internet (which can be very slow or expensive.

 

I hope to demo a viral database and talk about efforts to build real time surveillance via the WHO.

 

I'd like to discuss the range of applications being discussed in HE (HigherEd) that permit faculty and research groups to store and share a wide range of scholarly assets, including research data, texts (articles such as pre-prints and post-prints), images, and other media. These next generation academic apps provide support for tagging, community-of-use definitions, discovery, rights assertions via CC, and new models of peer review and commentary. Early designs typically implicate heavy use of atom or gdata for posting and retrieval, lucene, and ajax.

 

I can offer a brief introduction to the Human Genome, and the field of Comparative Genomics which focuses on comparing our own genome to that of other species. I'll try to give a taste of some of the startling revelations, seeming paradoxes, and many open questions that make working with this three billion letter string a ball.

 

I could offer the opposite point of view, looking at the very simplest organisms, what they do, how they work, and what life looks like when the genome fits on a floppy.

 

I would like to talk about the future of the scientific method. How the scientific method was one invention the Chinese did not make before the west, and how the process of science has changed in the last 400 years and will change even more in the next 50 years. I'd love to hear others' ideas of where the science method is headed.

 

I could offer some (possibly naive) ideas on how we could design evolvability into the scientific process by learning from the evolution of cellular complexity. I can also include some examples from language evolution and software evolution.

 

I can describe our general approach for open collaborative biomedical research at The Synaptic Leap.

 

I have in mind a presentation related to my project on Milestones in the History of Data Visualization – an attempt to provide a comprehensive catalog documenting and illustrating the historical developments leading to modern data visualization and visual thinking. The talk might encompass some of (a) some great moments in the history of data visualization, (b) 'statistical historiography': the study of history as 'data', (c) a self-referential Q: how to visualize this history. The goal would be more to suggest questions and aproaches than to provide answers – in fact a main reason to present would be to hear other people's reactions.

 

As we're on the topic of visualizations, I could give a talk about the rise of the geobrowser/virtual globe and how it is revolutionizing the geospatial visualization of information. I can showcase some of the best examples of scientific visualizations, show how geobrowsers are helping humanitarian causes and discuss the social-software aspect of Google Earth and other expected 'mirror worlds', where geospatial information is shared, wiki-like. Above all, I would love to brainstorm the possible use of geobrowsers in the projects of other campers.

 

I'm willing to give a talk about imaging projects in the Stanford Computer Graphics Laboratory, such as our large array of cameras, our handheld camera whose photographs you can refocus after you take the picture, and our work on multi-perspective panoramas (the Google-funded Stanford CityBlock Project). These projects are part of a trend towards "computational photography", in which computers play a significant role in image formation.

 

I'm a Hugo Award-winning science-fiction writer, and I'm working on a trilogy (my 18th through 20th novels) about the World Wide Web spontaneously gaining consciousness once the number of interconnections it has exceeds the number in a human brain. I'd love to talk a bit about my ideas of how such a consciousness, at first an epiphenomenon supervening on top of the web infrastructure, might actually come to access the documents and input sources available online and how it might perceive external reality, and I'd love to brainstorm with people about what sort of interactions and relationships humanity might have with such an entity.

 

I could talk about the current and future generation of astronomical surveys that will map the sky every three nights or so (e.g. the Large Synoptic Survey Telescope). They are designed to be able to address multiple science goals from the same data set (e.g. understanding cosmology and dark energy through to indentifying moving sources such as asteroids in our Solar System). With hundreds of thousands of variable sources detected each year (on top of the ten billion non-variables) the flow of data presents a number of challenges for how we follow up these sources.

 

I could talk about insights gained as part of the NSF-funded Pathways research project (Cornell U, LANL) that looks at scholarly communication as a global workflow across heterogeneous repositories and tries to identify a lightweight interoperability framework to facilitate the emergence of a natively digital scholarly communication system. Think introspecting on the evolution of science by traversing a scholarly communication graph that jumps across repositories. I could also talk about work we have been doing with scholarly usage information: aggregating it across repositories, and using the aggregated data to generate recommendations and metrics.

 

I'd love to show the prototype of an NSF-sponsored web-based simulation designed to help students learn about the nature of science. I'll bring the server on my laptop; we can all connect and play cosmologist. Advice welcome. More at NatureOfScienceGame

 

Making Open Access Affordable (free): There is a move afoot to put all science literature in the public domain (it is mostly funded with tax-free or tax money). There is a move afoot to put all science data in the public domain (ditto). These are unfunded mandates. We can not do much about the funding, but we computer scientists can do a LOT to drive the needed funds to zero by making it EASY to publish, organize, search, and display literature and data online. This also dovetails with Jill Mesirov's approach to reproducable science – future science literature will be a multi-layer summary of the source data – words, graphs, pictures on top and derivations + data underneath. Many working on these issues will be at this event. We should have a group-grope.

 

Laboratory Information Management Systems (LIMS) for small labs with BIG data. It is embarrassing how many scientists use Excel as their database system – but even more embarrassing is how many use paper notebooks as their database. New science instruments (aka sensors) produce more data and more diverse data than will fit in a paper notebook, a table in a paper, or in Excel. How does "small science" work in this new world where it takes 3 super-programmers per ecologist to deploy some temperature and moisture sensors in a small ecosystem? We think we have an answer to this in the form of pre-canned LIMS applications.

 

Related to this I could talk a bit about how our work on myGrid has been aiming at taking the escience capabilities offered to large well funded groups down to a more 'grass roots' level - grid based science is traditionally the realm of people and groups with serious money but we don't think this has to be the case.

 

I could present a software demo of a new web-based collaborative environment for sharing drug discovery data – initially focused on developing world infectious disease research (such as Malaria, Chagas Disease, African Sleeping Sickness) with technology that should be equally applicable for scientists collaborating around any private or public therapeutic area. This demo is a collaboration initiated between Collaborative Drug Discovery, Inc and Prof. McKerrow at UCSF which could shift drug discovery efforts away from today's fragmented, secretive, individual lab model to an integrated, distributed model while maintaining data and IP protection.

 

Our present vaccine production infrastructure leaves us woefully unprepared to deal with either natural or artificial surprises – think SARS and avian influenza (H5N1), which can both easily outpace our technological response. There are superior technological alternatives that will not be widely available for years to come due to regulatory issues, and I would like engage the other campers on ways to address this problem. In particular, I would like to explore the potential contribution of distributed, low cost science – garage science – to improving our safety and preparedness.

 

The "Encyclopedia of Life" is a buzz phrase being bandied around by biologists – the idea is having an online resource that tells you what we know about each species of organism on the planet. It's an idea that seems obvious, but how would we achieve this given the scale of the task (number of known species about 2 million, those waiting to be found maybe 2-100, we really don't know), the rapidly dwindling number of experts who can tells us something about those organisms, the size of the literature (unlike most sciences, taxonomists care about stuff published back as far as the 18th century), and the widely distributed, often poorly digitized sources of information? I'd willing to chat about some of the issues involved, and some possible solutions

 

I would like to share briefly with you the results of a five year project to create and publish the world’s first totally integrated Encyclopedic vision of food – its origins, variations, complexity,nutrients, dimensions, meanings, enjoyment, history and a thousand and one stories about food. The result is a new kind of truly multidimensional Encyclopedia of Food and Culture that I edited with a whole team of scientists and scholars, and Scribner’s (Gale /Thompson) published in 2003. The Encyclopedia has been well reviewed and we won, among many awards, the Dartmouth Medal (the top prize in the reference world) in July 2004. I am bringing a three volume HARD copy with me and will put it on display at the “Table” for everyone to peruse at your leisure -(it is designed to ‘catch you’ – so if you are a browser and you love food you may have trouble giving it up for others to read!)I would also be delighted to talk about a new kind of World Food Museum that is designed to make the Encyclopedia come alive (please seem my bio statement for more).

 

I would like to present Cornell Lab of Ornithology’s Citizen Science work as an example of several of the broader citizen science interests described in the Wiki. These include: Challenges of involving the public in data collection for professional research, scientific tradeoffs and possibilities, internet data collection tools, dynamic graphing and mapping tools, data mining, sustainability, webcommunity building plans for the future, and recruitment models within the contexts of conservation science and ornithology.

I would also like to demonstrate the new Pulluin software chip that fits in a TREO palm cell phone. It has a bird ID tool, lets you hear vocalizations, see pictures, and enter data into one of our citizen science projects, eBird. The ideal way to show you this toy would be to take interested campers on an early morning bird walk. If I can get enough signups, I will try to get eBird project leader, Brian Sullivan, to come up from Monterey, providing he is available. We would probably carpool to the shore to bird. If you are interested, email me and tell me which days, Sat., Sun., or both, you would be available.

 

Who are we? I'd like to give a short talk to argue for the importance of addressing an old question with a new meaning: What is it like to be human? Why do we dare, care and share? Why are we curious, generous and open? We have to deal with these questions before artifical intelligence, genetic engineering and the globalisation of cultures have changed us irreversibly. Many areas of activity in science, technology and the arts offer new perspectives: Sexual selection, algorithmic information theory, perception, nutrition, experimental economics, game theory and network theory, etc. They point to a coherent view of humans as flows and processes, rather than things and objects. Openness is essential. Attention is essential. Time is ripe for a new collective effort at producing a view of human being relevant to our age.

 

Robotics for the Masses – I would like to present two new technologies that we are public-domaining imminently. One is Gigapan, a technology for taking ultra-high-resolution panoramic images with low-cost equipment. We can generate time lapses of an entire field with enough detail to see individual petals in detail as they bloom and wither. The second is the TeRK site, which is designed to enable non-roboticists to make robots for tools without becoming robotics experts. I will bring Gigapans and TeRK robots with me and would love to show them doing their techie things. Both of these strands have the potential to be useful scientific tools.

 

Science, not near as much fun as math! :~) But without it the world remains untouchable. Do you want your child with maximum understanding? We better equip the rest to understand her, so that she is heard when speaking about this exquisite world. But how to reach as many as can be reached? Free is not near enough, full access comes close. The challenge is to deliver science, as the compelling, engaging, tantalizing world that it is, the very first frontier to cross into who we are. The quality of that experience needs freedom of expression. NASA World Wind is a bold step towards that. We are delighted to share the not-so-secret secrets thereof.

 

I could discuss how our fundamental discoveries on bipedal bugs and octopuses, gripping geckos and galloping ghost crabs have provided biological inspiration for the design of robots, artificial muscles and adhesives. I can include a demo of artificial muscles from Artificial Muscle Incorporated. I will bring two robots in development – a gecko-like climbing robot from our collaboration with Stanford and an insect-like hexapedal robot built by our UPenn colleagues. I will carry with me live death-head cockroaches that serve as our inspiration. I could facilitate a discussion of neuromechanical control architectures. I will introduce briefly our new center at Berkeley (CIBER – Center for Interdisciplinary Bio-inspiration in Education and Research) and a new journal - Bioinspiration and Biomimetics. I welcome this group’s creative suggestions not only for the next generation of robots, but also for novel designs using tunable skeletal structures, artificial muscles and dry adhesives

 

I would be interested in discussing and debating technical and nontechnical issue involving Social Semantic Search and Analytics. There is a significant interest in Social Search, and some interest in Semantic Search. Here is a scenario that probably involves more futuristic capabilities but a modest verion of this can lead to lower hanging fruits involving "little semantics" and "weak semantics" which would involve less infrastructure in creating and maintaining ontologies (albeit my experience shows building and maintaining large ontologies is doable, see Semantic Web: A different perspective on what works and what doesn't: (a) a research paper is published ;Eg: Semantics Analytics on Social Networks www2006.org/programme/item.php?id=4068], (b) there is a popular press article with numerous factual errors and unsupported conjuctures e.g., this one, (c) there are several versions on popular web sites along with numerous blog postings containing emotional reactions See for example, (d) Tim O'Reilly digs into the facts and sets the record staight in Datamining Social Networking Sites. How can we track the string of these stories along various dimensions [thematic, spatial, temporal] while provding overview, ranking based on various criteria, contextual linking, insights on individual postings, and more? I am interested in more than clustering and linking through statistical analysis which are good to put some stories in font of a reader,but would not sufficiently help someone who needs to creat a cogent understanding of an event or a situation.

 

I'd like to discuss the planning of a Mountain View Consensus, in response to Bjørn Lomborg's Copenhagen Consensus, a ranking of where to spend money on the world's biggest problems. The frustrating thing about the Copenhagen Consensus is that it is published as a report – so if you think the compund interest rate should be 2% higher, you can only speculate on what the effect would be of changing it. For the Mountain View Consensus we would publish findings as a collaborative spreadsheet, with annotations for the values that different participants place on each variable, and the opportunity for anyone to add annotations. Also, while Lomborg invited only economists, we would include scientists and engineers who understand the technologies, and venture capitalists who understand risk factors and chances of technology bets.

 

I have two projects I'd like to share at Science Foo–and i'm eager to hear your thoughts on how best to build and deploy them both:

1) An open source project–the Family Medical History Tool –that could graphically capture essential medical data and which could be shared by family members (with this goes a myriad of challenging issues around privacy, HIPPA laws, etc.

2) We're initiating a "citizen science" approach to a retrospective clinical trial providing open and transparent results real-time. We believe that additional data could be rapidly collected to demonstrate a correlation between drug metabolism and genotype for the 2D6 gene and the drug tamoxifen. Preliminary data shows that 5-10 % of women who are 2D6 poor metabolizers taking tamoxifen (to avoid a reoccurrence of cancer) may be getting nothing more than a placebo effect, and worse, run a 3 times greater risk of a cancer reoccurrence.

 

I could give a talk and lead a discussion on the status and prospects for advanced nanotechnologies based on digital control of molecular assembly. I'd start by describing machines that already do this (in biology) and how they are being exploited to make nanostructures. I'd then outline a path forward to some very powerful technologies that today can be studied only by means of physical modeling and computational simulation. There are potential applications on a scale relevant to the climate change problem.

Federico Uribe ( Colombia/USA )

Based on the climate crisis that has threatened the planet since the last decades, Uribe dedicated his exhibition at the Biennial to reflect on a theme that is not minor: plastic.

" Plastic Coral Reef Installation reflects how human activity can influence reef organisms and marine ecosystems around the world," the artist explained. "While we cannot stop the great impact of global warming on coral health in the short term, we can certainly reduce plastic pollution. My work should make the viewer reflect on the indiscriminate use of plastic. "

The plastic reef built by Uribe is a huge ecosystem where bottles, plastic covers, wrappings, fishing tanks, drums and all kinds of plastic waste that are found today in the drift of the ocean coexist as if they were one more element of the landscape. At first glance, the installation reflects a beautiful and colorful coral, just like those that exist in marine ecosystems. As the viewer approaches, the reality is different, it is plastic. "The idea is to think about the presence of Nature and, in turn, to return what was taken away from it: marine species and corals that are in danger due to excessive consumption of plastic," Uribe said. In this way, based on what the Latin American artist calls "aesthetic instinct", Plastic Coral Reef Installation sensorial activates the viewer from a dialectic between the marine ecosystem, full of life, as an object of representation and the plastic waste used as a medium, potentially destructive of what they represent. And, as if that were not enough, located in the heart of Venice, a city that floats on the Adriatic Sea.

"Distance, proximity and perception are key factors in the interconnection between the work of art and its viewers," says Facundo Uribe. "This false reef that bursts with colors and transports the viewer underwater to a tropical oasis, also faces a vibrant underwater world that reminds us of the fragility of life."

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

  

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

Amtrak Silver Star coming from Tampa on a rainy day is heading to Orlando via Lakeland while operating on CSX, and is ready to pass over S-line diamond at old station in Plant City, Florida, 2007, Fred Clark, Jr. As on numerous CSX main line routes in Florida there are many grade crossings to pass through in Plant City along with speed restrictions in many communities that do apply. The old former joint ACL & SAL passenger station is now a museum. Today there is a double diamond on the S-line and new wide radius interconnection tracks along with new improved welded rail installations on the main lines in this area. Plus there is a viewing platform for railfan's observation with a nearby video camera for the Internet.

 

This photo is from my Fred Clark Jr. photo collection. Any credit for this photo must be provided to the original photographer Fred Clark, Jr.

 

Copyright Disclaimer under Section 107 of the Copyright Act of 1976, allowance is made for “fair use” for the purposes such as criticism, comment, news reporting, teaching, scholarship, and research. Fair use is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use.

  

MG Metro

 

On 8 October 1980, BL introduced the Austin mini Metro. It was intended as a big brother, rather than as a replacement, for the Mini, the earlier Mini replacement project, ADO88, having been replaced in late 1977 by a new project, LC8, for the development of a larger car which could compete more effectively with the successful superminis, such as the Ford Fiesta and Vauxhall Chevette.[4] Some of the Mini's underpinnings were carried over into the Metro, namely the 998 cc and 1275 cc A-Series engines, much of the front-wheel drivetrain and four-speed manual gearbox, and suspension subframes. The Metro used the Hydragas suspension system found on the Allegro but without front to rear interconnection. The hatchback body shell was one of the most spacious of its time and this was a significant factor in its popularity. Initially, the Metro was sold as a three-door hatchback.

 

The name was chosen through a ballot of BL employees. They were offered a choice of three names, Match, Maestro or Metro. Once the result was announced, the manufacturer of trains and buses, Metro Cammell, objected to the use of the Metro name by BL. The issue was resolved by BL promising to advertise the car only as the miniMetro.

 

At the time of its launch, the Metro was hailed as British Leyland's saviour, as the company was facing a serious financial crisis and there were fears that it could go out of business. British Leyland's troubles were largely attributed to out-of-date technology and design of most of its model range. The Mini, for example, had been in production for 21 years by the time of the Metro's launch. The Austin Allegro was seven years old and the Morris Ital was also launched in 1980 but was effectively a reworked version of the nine-year-old Morris Marina, and BL's latest all-new car was the 1976 Rover SD1.

A British Leyland press photograph of the Austin Mini Metro range at the time of launch in 1980

 

One of the consequences was that there was enormous public interest in the car from well before its launch. The company chose to stage the launch presentations for dealers and major company car buyers on board a cruise ship, the MS Vistafjord. The news broke in the national newspapers a full year ahead of the public launch with The Sun, among others, carrying the story. It was finally revealed to the public on the press day of the British Motor Show with the British Prime Minister, Margaret Thatcher in attendance.

 

The Metro quickly proved popular with buyers, and during the early part of its production life it was the best selling mini-car in the UK, before being eclipsed by the updated Ford Fiesta. Its clever interior design made it spacious considering its dimensions, and Hydragas compensation gave surprisingly good ride and handling. Its updated A+ series 1.0 and 1.3L OHV engines hardly represented the cutting edge in performance, but they were strong on economy.

 

A major TV advertising campaign was created by the London agency, Leo Burnett which came up with the headline "a British car to beat the world". The advert also featured the similar-sized Fiat 127, Renault 5, Volkswagen Polo and Datsun Cherry as "foreign invaders" and the voiceover spoke of the Metro's ability to "send the foreigners back where they belong".

MG Metro Turbo

A five door Metro eventually became available in 1985

 

The Metro range was expanded in 1982 to include the Vanden Plas and MG versions. The Vanden Plas featured higher levels of luxury and equipment, while the slightly more powerful MG Metro 1.3 sold as a sports model (0-60 mph in 10.1 seconds, top speed 105 mph). The Vanden Plas variant received the same MG engine from 1984 onwards (with the exception of the VP Automatic, which retained the 63 bhp (47 kW) 1275 cc unit). The luxury fittings marking out the Metro Vanden Plas took the form of a radio-cassette player, electric front windows, an improved instrument panel with tachometer, and a variety of optional extras such as trip computer, leather trim, remote boot release, and front fog lamps.

 

The changes between the MG engine and the standard 1.3 were relatively minor, with modified cylinder head and altered cam profile being the major contributors to a modest increase in BHP. Soon afterwards, the MG Metro Turbo variant was released with a quoted bhp of 93, 0-60 mph in 8.9 seconds, and top speed of 115 mph (185 km/h). This model had a great many modifications over the normally aspirated MG model. Aside from the turbocharger and exhaust system itself, and what was (at the time) a relatively sophisticated boost delivery and control system, the MG Turbo variant incorporated stiffer suspension (purportedly with engineering input from Lotus), including a rear anti-rollbar plus uprated crankshaft and uprated gearbox.

 

Both MG variants were given a "sporty" interior with red seat belts, red carpets and a sports-style steering wheel. The later MG variants were emblazoned with the MG logo both inside and out, which only served to fuel claims of badge engineering from some of the more steadfast MG enthusiasts. Others believed that this sentiment was unfounded, particularly in the case of the turbo variant, due to the undeniably increased performance and handling when compared to the non-MG models. Indeed, at the time of its release, the MG Metro was the first in a succession of modern cars which heralded a spirited return of the MG marque after several years' absence of new MGs.

 

A mild facelift during 1985 saw some minor styling modifications to the Metro's front end, wider suspension subframes, along with a new dashboard design and the long-awaited 5-door version. This gave it a competitive edge over three-door only rivals like the Ford Fiesta and Volkswagen Polo, while guiding the Metro in the directions of the Peugeot 205, Fiat Uno, Seat Ibiza and Opel Corsa/Vauxhall Nova, all of which were available with five doors by this time.

 

A rear spoiler reduced drag coefficient to increase the Metro's already good fuel economy, and the hydraulic clutch (often berated as the cause of the Metro's particularly harsh gearchange) was replaced by a cable-operated mechanism. The lack of a 5-speed transmission would become a major handicap as time went on; the BMC sump-mounted gearbox was never developed to accommodate an extra gear ratio, which was a severe handicap against the opposition. The Hydragas suspension also gave the car a harsh, bouncy ride despite pleas from the system's inventor, Dr. Alex Moulton, that it should be interconnected front-to-rear as opposed to side-to-side at the rear only as was found on the production version.

 

While the Metro was a huge seller in the UK, it gained a reputation for unreliability and lacklustre build quality early in its career which dented its appeal in foreign markets, where the likes of the Volkswagen Polo, Fiat Uno and Peugeot 205 were firmly established favourites.

 

Engines:

 

* 1980–1990 - 998 cc A-Series I4, 48 hp (35 kW) at 5500 rpm and 54 ft·lbf (73 Nm) at 3250 rpm

* 1980–1990 - 1275 cc A-Series I4, 60 hp (44 kW) at 5250 rpm and 72 ft·lbf (98 Nm) at 3200 rpm

* 1982–1989 - 1275 cc A-Series I4, 73 hp (54 kW) at 6000 rpm and 73 ft·lbf (99 Nm) at 4000 rpm (MG Metro)

* 1983–1989 - 1275 cc A-Series turbo I4, 94 hp (69 kW) at 6200 rpm and 85 ft·lbf (115 Nm) at 2650 rpm (MG Metro Turbo)

* 1989–1990 - 1275 cc A-Series I4, 73 hp (54 kW) at 6000 rpm and 73 ft·lbf (99 Nm) at 4000 rpm (Metro GTa)

For my video; youtu.be/FgL5LQqEZkk

My Website : Twitter : Facebook : Instagram : Photocrowd

 

A 'flipped' version of a photo of the 7m diameter revolving 'Gaia' art installation in Southwark Cathedral.

 

More 'flipped' photos here : www.flickr.com/photos/darrellg/albums/72157627889661743

 

I saw it earlier in the year in Oxford but unfortunately despite making a special trip to see it on it's last day I got there only to realise I didn't have a battery in my camera....... Luckily I knew the installation toured so I'd hoped to catch it again at some point. Currently there's two of these installed in Grimsby and Leeds and if it's going to be in your area it's definitely worth a visit with your (battery filled) camera.

 

More info and touring dates for Gaia here : my-earth.org/tour-dates/

 

From the website, "Gaia is a touring artwork by UK artist Luke Jerram. Measuring seven metres in diameter and created from 120dpi detailed NASA imagery of the Earth’s surface* the artwork provides the opportunity to see our planet, floating in three dimensions.

 

The installation aims to create a sense of the Overview Effect, which was first described by author Frank White in 1987. Common features of the experience for astronauts are a feeling of awe for the planet, a profound understanding of the interconnection of all life, and a renewed sense of responsibility for taking care of the environment.

 

The artwork also acts as a mirror to major events in society. In light of the COVID-19 pandemic, the artwork may provide the viewer with a new perspective of our place on the planet; a sense that societies of the Earth are all interconnected and that we have a responsibility toward one another. After the lockdown, there has been a renewed respect for nature."

 

© D.Godliman

......

www.nationaltrust.org.uk/sissinghurst-castle-garden

 

"Sissinghurst's garden was created in the 1930s by Vita Sackville-West, poet and gardening writer, and her husband Harold Nicolson, author and diplomat. Sackville-West was a writer on the fringes of the Bloomsbury Group who found her greatest popularity in the weekly columns she contributed as gardening correspondent of The Observer, which incidentally—for she never touted it—made her own garden famous. The garden itself is designed as a series of 'rooms', each with a different character of colour and/or theme, the walls being high clipped hedges and many pink brick walls. The rooms and 'doors' are so arranged that, as one enjoys the beauty in a given room, one suddenly discovers a new vista into another part of the garden, making a walk a series of discoveries that keeps leading one into yet another area of the garden. Nicolson spent his efforts coming up with interesting new interconnections, while Sackville-West focused on making the flowers in the interior of each room exciting.

 

For Sackville-West, Sissinghurst and its garden rooms came to be a poignant and romantic substitute for Knole, reputedly the largest house in Britain, which as the only child of Lionel, the 3rd Lord Sackville she would have inherited had she been a male, but which had passed to her cousin as the male heir.

 

The site is ancient; "hurst" is the Saxon term for an enclosed wood. A manor house with a three-armed moat was built here in the Middle Ages. In 1305, King Edward I spent a night here. It was long thought that in 1490 Thomas Baker, a man from Cranbrook, purchased Sissinghurst, although there is no evidence for it. What is certain is that the house was given a new brick gatehouse in the 1530s by Sir John Baker, one of Henry VIII's Privy Councillors, and greatly enlarged in the 1560s by his son Sir Richard Baker, when it became the centre of a 700-acre deer park. In August 1573, Queen Elizabeth I spent three nights at Sissinghurst.

 

Rose arbour in Sissinghurst's White Garden room, which set a fashion for 'white gardens' After the collapse of the Baker family in the late 17th century, the building had many uses: as a prisoner-of-war camp during the Seven Years' War; as the workhouse for the Cranbrook Union; after which it became homes for farm labourers.

 

Sackville-West and Nicolson found Sissinghurst in 1930 after concern that their property Long Barn, near Sevenoaks, Kent, was close to development over which they had no control. Although Sissinghurst was derelict, they purchased the ruins and the farm around it and began constructing the garden we know today.[ The layout by Nicolson and planting by Sackville-West were both strongly influenced by the gardens of Gertrude Jekyll and Edwin Lutyens; by the earlier Cothay Manor in Somerset, laid out by Nicolson's friend Reginald Cooper, and described by one garden writer as the "Sissinghurst of the West Country"; and by Hidcote Manor Garden, designed and owned by Lawrence Johnston, which Sackville-West helped to preserve. Sissinghurst was first opened to the public in 1938.

 

The National Trust took over the whole of Sissinghurst, its garden, farm and buildings, in 1967. The garden epitomises the English garden of the mid-20th century. It is now very popular and can be crowded in peak holiday periods. In 2009, BBC Four broadcast an eight-part television documentary series called Sissinghurst, describing the house and garden and the attempts by Adam Nicolson and his wife Sarah Raven, who are 'Resident Donors', to restore a form of traditional Wealden agriculture to the Castle Farm. Their plan is to use the land to grow ingredients for lunches in the Sissinghurst restaurant. A fuller version of the story can be found in Nicolson's book, Sissinghurst: An Unfinished History (2008)."

 

en.wikipedia.org/wiki/Sissinghurst_Castle_Garden

 

......

The Citroën 2CV (French: "deux chevaux" i.e. "deux chevaux-vapeur" (lit. "two steam horses", "two tax horsepower") is an air-cooled front-engine, front-wheel-drive economy car introduced at the 1948 Paris Mondial de l'Automobile and manufactured by Citroën for model years 1948–1990.

 

Conceived by Citroën Vice-President Pierre Boulanger to help motorise the large number of farmers still using horses and carts in 1930s France, the 2CV has a combination of innovative engineering and utilitarian, straightforward metal bodywork — initially corrugated for added strength without added weight. The 2CV featured low cost; simplicity of overall maintenance; an easily serviced air-cooled engine (originally offering 9 hp); low fuel consumption; and an extremely long-travel suspension offering a soft ride and light off-road capability. Often called "an umbrella on wheels", the fixed-profile convertible bodywork featured a full-width, canvas, roll-back sunroof, which accommodated oversized loads and until 1955 reached almost to the car's rear bumper.

 

Manufactured in France between 1948 and 1989 (and in Portugal from 1989 to 1990), over 3.8 million 2CVs were produced, along with over 1.2 million small 2CV-based delivery vans known as Fourgonnettes. Citroën ultimately offered several mechanically identical variants including the Ami (over 1.8 million); the Dyane (over 1.4 million); the Acadiane (over 250,000); and the Mehari (over 140,000). In total, Citroën manufactured almost 7 million 2CV variants.

 

A 1953 technical review in Autocar described "the extraordinary ingenuity of this design, which is undoubtedly the most original since the Model T Ford". In 2011, The Globe and Mail called it a "car like no other". The motoring writer L. J. K. Setright described the 2CV as "the most intelligent application of minimalism ever to succeed as a car", and a car of "remorseless rationality".]

 

HISTORY

DEVELOPMENT

In 1934, family-owned Michelin, being the largest creditor, took over the bankrupt Citroën company. The new management ordered a new market survey, conducted by Jacques Duclos. France at that time had a large rural population which could not yet afford cars; Citroën used the survey results to prepare a design brief for a low-priced, rugged "umbrella on four wheels" that would enable four people to transport 50 kg of farm goods to market at 50 km/h, if necessary across muddy, unpaved roads. In fuel economy, the car would use no more than 3 l/100 km (95 mpg-imp). One design requirement was that the customer be able to drive eggs across a freshly ploughed field without breaking them.

 

In 1936, Pierre-Jules Boulanger, vice-president of Citroën and chief of engineering and design, sent the brief to his design team at the engineering department. The TPV (Toute Petite Voiture — "Very Small Car") was to be developed in secrecy at Michelin facilities at Clermont-Ferrand and at Citroën in Paris, by the design team who had created the Traction Avant.

 

Boulanger was closely involved with all decisions relating to the TPV, and was determined to reduce the weight to targets that his engineers thought impossible. He set up a department to weigh every component and then redesign it, to make it lighter while still doing its job.

 

Boulanger placed engineer André Lefèbvre in charge of the TPV project. Lefèbvre had designed and raced Grand Prix cars; his speciality was chassis design and he was particularly interested in maintaining contact between tyres and the road surface.

 

The first prototypes were bare chassis with rudimentary controls, seating and roof; test drivers wore leather flying suits, of the type used in contemporary open biplanes. By the end of 1937 20 TPV experimental prototypes had been built and tested. The prototypes had only one headlight, all that was required by French law at the time. At the end of 1937 Pierre Michelin was killed in a car crash; Boulanger became president of Citroën.

 

By 1939 the TPV was deemed ready, after 47 technically different and incrementally improved experimental prototypes had been built and tested. These prototypes used aluminium and magnesium parts and had water-cooled flat twin engines with front-wheel drive. The seats were hammocks hung from the roof by wires. The suspension system, designed by Alphonse Forceau, used front leading arms and rear trailing arms, connected to eight torsion bars beneath the rear seat: a bar for the front axle, one for the rear axle, an intermediate bar for each side, and an overload bar for each side. The front axle was connected to its torsion bars by cable. The overload bar came into play when the car had three people on board, two in the front and one in the rear, to support the extra load of a fourth passenger and fifty kilograms of luggage.

 

In mid-1939 a pilot run of 250 cars was produced and on 28 August 1939 the car received approval for the French market. Brochures were printed and preparations made to present the car, renamed the Citroën 2CV, at the forthcoming Paris Motor Show in October 1939.

 

WORLD WAR II

On 3 September 1939, France declared war on Germany following that country's invasion of Poland. An atmosphere of impending disaster led to the cancellation of the 1939 motor show less than a month before it was scheduled to open. The launch of the 2CV was abandoned.

 

During the German occupation of France in World War II Boulanger personally refused to collaborate with German authorities to the point where the Gestapo listed him as an "enemy of the Reich", under constant threat of arrest and deportation to Germany.

 

Michelin (Citroën's main shareholder) and Citroën managers decided to hide the TPV project from the Nazis, fearing some military application as in the case of the future Volkswagen Beetle, manufactured during the war as the military Kübelwagen. Several TPVs were buried at secret locations; one was disguised as a pickup, the others were destroyed, and Boulanger spent the next six years thinking about further improvements. Until 1994, when three TPVs were discovered in a barn, it was believed that only two prototypes had survived. As of 2003 there were five known TPVs.

 

By 1941, after an increase in aluminium prices of forty percent, an internal report at Citroën showed that producing the TPV post-war would not be economically viable, given the projected further increasing cost of aluminium. Boulanger decided to redesign the car to use mostly steel with flat panels, instead of aluminium. The Nazis had attempted to loot Citroën's press tools; this was frustrated after Boulanger got the French Resistance to re-label the rail cars containing them in the Paris marshalling yard. They ended up all over Europe, and Citroën was by no means sure they would all be returned after the war. In early 1944 Boulanger made the decision to abandon the water-cooled two-cylinder engine developed for the car and installed in the 1939 versions. Walter Becchia was now briefed to design an air-cooled unit, still of two cylinders, and still of 375 cc. Becchia was also supposed to design a three-speed gearbox, but managed to design a four-speed for the same space at little extra cost. At this time small French cars like the Renault Juvaquatre and Peugeot 202 usually featured three-speed transmissions, as did Citroën's own mid-size Traction Avant - but the 1936 Italian Fiat 500 "Topolino" "people's car" did have a four-speed gearbox. Becchia persuaded Boulanger that the fourth gear was an overdrive. The increased number of gear ratios also helped to pull the extra weight of changing from light alloys to steel for the body and chassis. Other changes included seats with tubular steel frames with rubber band springing and a restyling of the body by the Italian Flaminio Bertoni. Also, in 1944 the first studies of the Citroën hydro-pneumatic suspension were conducted using the TPV/2CV.

 

The development and production of what was to become the 2CV was also delayed by the incoming 1944 Socialist French government, after the liberation by the Allies from the Germans. The five-year "Plan Pons" to rationalise car production and husband scarce resources, named after economist and former French motor industry executive Paul-Marie Pons, only allowed Citroën the upper middle range of the car market, with the Traction Avant. The French government allocated the economy car market, US Marshall Plan aid, US production equipment and supplies of steel, to newly nationalised Renault to produce their Renault 4CV. The "Plan Pons" came to an end in 1949. Postwar French roads were very different from pre-war ones. Horse-drawn vehicles had re-appeared in large numbers. The few internal combustion-engined vehicles present often ran on town gas stored in gasbags on roofs or wood/charcoal gas from gasifiers on trailers. Only one hundred thousand of the two million pre-war cars were still on the road. The time was known as "Les années grises" or "the grey years" in France.

 

PRODUCTION

Citroën unveiled the car at the Paris Salon on 7 October 1948. The car on display was nearly identical to the 2CV type A that would be sold the next year, but it lacked an electric starter, the addition of which was decided the day before the opening of the Salon, replacing the pull cord starter. The canvas roof could be rolled completely open. The Type A had one stop light, and was only available in grey. The fuel level was checked with a dip stick/measuring rod, and the speedometer was attached to the windscreen pillar. The only other instrument was an ammeter.In 1949 the first delivered 2CV type A was 375 cc, 9 hp, with a 65 km/h top speed, only one tail light and windscreen wiper with speed shaft drive; the wiper speed was dependent on the driving speed. The car was heavily criticised by the motoring press and became the butt of French comedians for a short while. One American motoring journalist quipped, "Does it come with a can opener?" The British Autocar correspondent wrote that the 2CV "is the work of a designer who has kissed the lash of austerity with almost masochistic fervour".

 

Despite critics, Citroën was flooded with customer orders at the show. The car had a great impact on the lives of the low-income segment of the population in France. The 2CV was a commercial success: within months of it going on sale, there was a three-year waiting list, which soon increased to five years. At the time a second-hand 2CV was more expensive than a new one because the buyer did not have to wait. Production was increased from 876 units in 1949 to 6,196 units in 1950.

 

Grudging respect began to emanate from the international press: towards the end of 1951 the opinion appeared in Germany's recently launched Auto, Motor und Sport magazine that, despite its "ugliness and primitiveness" ("Häßlichkeit und Primitivität"), the 2CV was a "highly interesting" ("hochinteressantes") car.

 

In 1950, Pierre-Jules Boulanger was killed in a car crash on the main road from Clermont-Ferrand (the home of Michelin) to Paris.

 

In 1951 the 2CV received an ignition lock and a lockable driver's door. Production reached 100 cars a week. By the end of 1951 production totalled 16,288. Citroën introduced the 2CV Fourgonnette van. The "Weekend" version of the van had collapsible, removable rear seating and rear side windows, enabling a tradesman to use it as a family vehicle on the weekend as well as for business in the week.

 

By 1952, production had reached more than 21,000 with export markets earning foreign currency taking precedence. Boulanger's policy, which continued after his death, was: "Priority is given to those who have to travel by car because of their work, and for whom ordinary cars are too expensive to buy." Cars were sold preferentially to country vets, doctors, midwives, priests and small farmers. In 1954 the speedometer got a light for night driving. In 1955 the 2CV side repeaters were added above and behind the rear doors. It was now also available with 425 cc (AZ), 12.5 hp and a top speed of 80 km/h. In 1957 a heating and ventilation system was installed. The colour of the steering wheel changed from black to grey. The mirrors and the rear window were enlarged. The bonnet was decorated with a longitudinal strip of aluminium (AZL). In September 1957, the model AZLP (P for porte de malle, "boot lid"), appeared with a boot lid panel; previously the soft top had to be opened at the bottom to get to the boot. In 1958 a Belgian Citroën plant produced a higher quality version of the car (AZL3). It had a third side window, not available in the normal version, and improved details.

 

In 1960 the production of the 375 cc engine ended. The corrugated metal bonnet was replaced by a 5-rib glossy cover.

 

The 2 CV 4 × 4 2CV Sahara appeared in December 1960. This had an additional engine-transmission unit in the rear, mounted the other way around and driving the rear wheels. For the second engine there was a separate push-button starter and choke. With a gear stick between the front seats, both transmissions were operated simultaneously. For the two engines, there were separate petrol tanks under the front seats. The filler neck sat in the front doors. Both engines (and hence axles) could be operated independently. The spare wheel was mounted on the bonnet. 693 were produced until 1968 and one more in 1971. Many were used by the Swiss Post as a delivery vehicle. Today they are highly collectable.

 

From the mid-1950s economy car competition had increased — internationally in the form of the 1957 Fiat 500 and 1955 Fiat 600, and 1959 Austin Mini. By 1952, Germany produced a price-competitive car - the Messerschmitt KR175, followed in 1955 by the Isetta - these were microcars, not complete four-door cars like the 2CV. On the French home market, from 1961, the small Simca 1000 using licensed Fiat technology, and the larger Renault 4 hatchback had become available. The R4 was the biggest threat to the 2CV, eventually outselling it.

 

1960s

In 1960 the corrugated Citroën H Van style "ripple bonnet" of convex swages was replaced (except for the Sahara), with one using six larger concave swages and looked similar until the end of production. The 2CV had suicide doors in front from 1948 to 1964, replaced with front hinged doors from 1965 to 1990.

 

In 1961 Citroën launched a new model based on the 2CV chassis, with a 4-door sedan body, and a reverse rake rear window: the Citroën Ami. In 1962 the engine power was increased to 14 hp and top speed to 85 km/h. A sun roof was installed. In 1963 the engine power was increased to 16 hp. An electric wiper motor replaced the drive on the speedo. The ammeter was replaced by a charging indicator light. The speedometer was moved from the window frame into the dash. Instead of a dip stick/measuring rod, a fuel gauge was introduced.

 

Director of publicity Claude Puech came up with humorous and inventive marketing campaigns. Robert Delpire of the Delpire Agency was responsible for the brochures. Ad copy came from Jacques Wolgensinger Director of PR at Citroën. Wolgensinger was responsible for the youth orientated "Raids", 2CV Cross, rallies, the use of "Tin-Tin", and the slogan "More than just a car — a way of life". A range of colours was introduced, starting with Glacier Blue in 1959, then yellow in 1960. In the 1960s 2CV production caught up with demand. In 1966 the 2CV got a third side window. From September 1966 a Belgian-produced variant was sold in Germany with the 602 cc engine and 21 hp Ami6, the 3 CV (AZAM6). This version was only sold until 1968 in some export markets.

 

In 1967 Citroën launched a new model based on the 2CV chassis, with an updated but still utilitarian body, with a hatchback (a hatchback kit was available from Citroën dealers for the 2CV, and aftermarket kits are available) that boosted practicality: the Citroën Dyane. The exterior is more modern and distinguished by the recessed lights in the fenders and bodywork. Between 1967 and 1983 about 1.4 million were built. This was in response to competition by the Renault 4. The Dyane was originally planned as an upmarket version of the 2CV and was supposed to supersede it, but ultimately the 2CV outlived the Dyane by seven years. Citroën also developed the Méhari off-roader.

 

From 1961, the car was offered, at extra cost, with the flat-2 engine size increased to 602 cc, although for many years the smaller 425 cc engine continued to be available in France and export markets where engine size determined car tax levels. This was replaced by an updated 435 cc engine in 1968.

 

1970s

In 1970 the car gained rear light units from the Citroën Ami 6, and also standardised a third side window in the rear pillar on 2CV6 (602 cc) models. From 1970, only two series were produced: the 2CV 4 (AZKB) with 435 cc and the 2CV 6 (Azka) with 602 cc displacement. All 2CVs from this date can run on unleaded fuel. 1970s cars featured rectangular headlights, except the Spécial model. In 1971 the front bench seat was replaced with two individual seats. In 1972 2CVs were fitted with standard three-point seat belts. In 1973 new seat covers, a padded single-spoke steering wheel and ashtrays were introduced.

 

The highest annual production was in 1974. Sales of the 2CV were reinvigorated by the 1974 oil crisis. The 2CV after this time became as much a youth lifestyle statement as a basic functional form of transport. This renewed popularity was encouraged by the Citroën "Raid" intercontinental endurance rallies of the 1970s where customers could participate by buying a new 2CV, fitted with a "P.O." kit (Pays d'Outre-mer — overseas countries), to cope with thousands of miles of very poor or off-road routes.

 

1970: Paris–Kabul: 1,300 young people, 500 2CVs, 16,500 km to Afghanistan and back.

1971: Paris–Persepolis: 500 2CVs 13,500 km to Iran and back.

1973: Raid Afrique, 60 2CVs 8000 km from Abidjan to Tunis, the Atlantic capital of Ivory Coast through the Sahara, (the Ténéré desert section was unmapped and had previously been barred to cars), to the Mediterranean capital of Tunisia.

 

The Paris to Persepolis rally was the most famous. The Citroën "2CV Cross" circuit/off-road races were very popular in Europe.

 

Because of new emission standards, in 1975 power was reduced from 28 hp to 25 hp. The round headlights were replaced by square ones, adjustable in height. A new plastic grille was fitted.

 

In July 1975, a base model called the 2CV Spécial was introduced with the 435 cc engine. Between 1975 and 1990 under the name of AZKB "2CV Spécial" a drastically reduced trim basic version was sold, at first only in yellow. The small, square speedometer (which dates back to the Traction Avant), and the narrow rear bumper was installed. Citroën removed the third side window, the ashtray, and virtually all trim from the car. It also had the earlier round headlights. From the 1978 Paris Motor Show the Spécial regained third side windows, and was available in red and white; beginning in mid-1979 the 602 cc engine was installed. In June 1981 the Spécial E arrived; this model had a standard centrifugal clutch and particularly low urban fuel consumption.

 

1980s

In 1981 a yellow 2CV6 was driven by James Bond (Roger Moore) in the 1981 film For Your Eyes Only. The car in the film was fitted with the flat-4 engine from a Citroën GS which more than doubled the power. In one scene the ultra light 2CV tips over and is quickly righted by hand. Citroën launched a special edition 2CV "007" to coincide with the film; it was fitted with the standard engine and painted yellow with "007" on the front doors and fake bullet hole stickers.

 

In 1982 all 2CV models got inboard front disc brakes.

 

In 1988, production ended in France after 40 years but continued at the Mangualde plant in Portugal. This lasted until 1990, when production of the 2CV ended. The 2CV outlasted the Visa, another of the cars which might have been expected to replace it, and was produced for four years after the start of Citroën AX production.

 

Portuguese-built cars, especially those from when production was winding down, have a reputation in the UK for being much less well made and more prone to corrosion than those made in France. According to Citroën, the Portuguese plant was more up-to-date than the one in Levallois near Paris, and Portuguese 2CV manufacturing was to higher quality standards.

 

As of October 2016, 3,025 remained in service in the UK.

 

SPECIAL EDITION SALOON MODELS

The special edition models began with the 1976 SPOT model and continued in the with the 1980 Charleston, inspired by Art-Deco two colour styles 1920s Citroën model colour schemes. In 1981 the 007 arrived. In 1983 the 2CV Beachcomber arrived in the United Kingdom; it was known as "France 3" in France or "Transat" in other continental European markets — Citroën sponsored the French America's Cup yacht entry of that year. In 1985 the two-coloured Dolly appeared, using the "Spécial" model's basic trim rather than the slightly better-appointed "Club" as was the case with the other special editions. In 1986 there was the Cocorico. This means "cock-a-doodle-doo" and tied in with France's entry in the 1986 World Cup. "Le Coq Gaulois" or Gallic rooster is an unofficial national symbol of France. In 1987 came the Bamboo, followed by the 1988 Perrier in association with the mineral water company.

 

The Charleston, having been presented in October 1980 as a one-season "special edition" was incorporated into the regular range in July 1981 in response to its "extraordinary success". By changing the carburetor to achieve 29 hp a top speed of 115 km/h was achieved. Other changes were a new rear-view mirror and inboard disc brakes at the front wheels. In the 1980s there was a range of four full models:

 

Spécial

Dolly (an improved version of the Spécial)

Club (discontinued in the early 1980s)

Charleston (an improved version of the Club)

 

In Germany and Switzerland a special edition called, "I Fly Bleifrei" — "I Fly Lead Free" was launched in 1986, that could use unleaded, instead of then normal leaded petrol and super unleaded. It was introduced mainly because of stricter emissions standards. In 1987 it was replaced by the "Sausss-duck" special edition.

 

EXPORT MARKETS

The 2CV was originally sold in France and some European markets, and went on to enjoy strong sales in Asia, South America, and Africa. During the post-war years Citroën was very focused on the home market, which had some unusual quirks, like puissance fiscale. The management of Michelin was supportive of Citroën up to a point, and with a suspension designed to use Michelin's new radial tyres the Citroën cars clearly demonstrated their superiority over their competitors' tyres. But they were not prepared to initiate the investment needed for the 2CV (or the Citroën DS for that matter) to truly compete on the global stage. Citroën was always under-capitalised until the 1970s Peugeot takeover. The 2CV sold 8,830,679 vehicles; the Volkswagen Beetle, which was available worldwide, sold 21 million units.

 

CONSTRUCTION

The level of technology in the 1948 2CV was remarkable for the era. While colours and detail specifications were modified in the ensuing 42 years, the biggest mechanical change was the addition of front disc brakes (by then already fitted for several years in the mechanically similar Citroën Dyane 6), in October 1981 (for the 1982 model year). The reliability of the car was enhanced by the minimalist simplification of the designers, being air-cooled (with an oil cooler), it had no coolant, radiator, water pump or thermostat. It had no distributor either, just a contact breaker system. Except for the brakes, there were no hydraulic parts on original models; damping was by tuned mass dampers and friction dampers.

 

The 1948 car featured radial tyres, which had just been commercialised; front-wheel drive; rack and pinion steering mounted inside the front suspension cross-tube, away from a frontal impact; rear fender skirts (the suspension design allowed wheel changes without removing the skirts); bolt-on detachable front and rear wings; detachable doors, bonnet (and boot lid after 1960), by "slide out" P-profile sheet metal hinges; flap-up windows, as roll up windows were considered too heavy and expensive.; and detachable full length fabric sunroof and boot lid, for almost pickup-like load-carrying versatility. Ventilation in addition to the sunroof and front flap windows was provided by an opening flap under the windscreen. The car had load adjustable headlights and a heater (heaters were standardised on British economy cars in the 1960s).

 

BODY

The body was constructed of a dual H-frame platform chassis and aircraft-style tube framework, and a very thin steel shell that was bolted to the chassis. Because the original design brief called for a low speed car, little or no attention was paid to aerodynamics; the body had a drag coefficient of Cd=0.51, high by today's standards but typical for the era.

 

The 2CV used the fixed-profile convertible, where the doors and upper side elements of its bodywork remain fixed, while its fabric soft top can be opened. This reduces weight and lowers the centre of gravity, and allows the carrying of long or irregularly shaped items, but the key reason was that fabric was cheaper than steel which was in short supply and expensive after the war. The fixed-profile concept was quite popular in this period.

 

SUSPENSION

The suspension of the 2CV was very soft; a person could easily rock the car side to side dramatically. The swinging arm, fore-aft linked suspension system with inboard front brakes had a much smaller unsprung mass than existing coil spring or leaf spring designs. The design was modified by Marcel Chinon.

 

The system comprises two suspension cylinders mounted horizontally on each side of the platform chassis. Inside the cylinders are two springs, one for each wheel, mounted at each end of the cylinder. The springs are connected to the front leading swinging arm and rear trailing swinging arm, that act like bellcranks by pull rods (tie rods). These are connected to spring seating cups in the middle of the cylinder, each spring being compressed independently, against the ends of the cylinder. Each cylinder is mounted using an additional set of springs, originally made from steel, called "volute" springs, on later models made from rubber. These allow the front and rear suspension to interconnect. When the front wheel is deflected up over a bump, the front pull rod compresses the front spring inside the cylinder, against the front of the cylinder. This also compresses the front "volute" spring pulling the whole cylinder forwards. That action pulls the rear wheel down on the same side via the rear spring assembly and pull rod. When the rear wheel meets that bump a moment later, it does the same in reverse, keeping the car level front to rear. When both springs are compressed on one side when travelling around a bend, or front and rear wheels hit bumps simultaneously, the equal and opposite forces applied to the front and rear spring assemblies reduce the interconnection. It reduces pitching, which is a particular problem of soft car suspension.

 

The swinging arms are mounted with large bearings to "cross tubes" that run side to side across the chassis; combined with the effects of all-independent soft springing and excellent damping, keeps the road wheels in contact with the road surface and parallel to each other across the axles at high angles of body roll. A larger than conventional steering castor angle, ensures that the front wheels are closer to vertical than the rears, when cornering hard with a lot of body roll. The soft springing, long suspension travel and the use of leading and trailing arms means that as the body rolls during cornering the wheelbase on the inside of the corner increases while the wheelbase on the outside of the corner decreases. As the corning forces put more of the car's weight on the inside pair of wheels the wheelbase extends in proportion, keeping the car's weight balance and centre of grip constant. promoting excellent road holding. The other key factor in the quality of its road holding is the very low and forward centre of gravity, provided by the position of the engine and transmission.

 

The suspension also automatically accommodates differing payloads in the car- with four people and cargo on board the wheelbase increases by around 4 cm as the suspension deflects, and the castor angle of the front wheels increases by as much as 8 degrees thus ensuring that ride quality, handling and road holding are almost unaffected by the additional weight. On early cars friction dampers (like a dry version of a multi-plate clutch design) were fitted at the mountings of the front and rear swinging arms to the cross-tubes. Because the rear brakes were outboard, they had extra tuned mass dampers to damp wheel bounce from the extra unsprung mass. Later models had tuned mass dampers ("batteurs") at the front (because the leading arm had more inertia and "bump/thump" than the trailing arm), with hydraulic telescopic dampers / shock absorbers front and rear. The uprated hydraulic damping obviated the need for the rear inertia dampers. It was designed to be a comfortable ride by matching the frequencies encountered in human bipedal motion.

 

This suspension design ensured the road wheels followed ground contours underneath them closely, while insulating the vehicle from shocks, enabling the 2CV to be driven over a ploughed field without breaking any eggs, as its design brief required. More importantly it could comfortably and safely drive at reasonable speed, along the ill-maintained and war-damaged post-war French Routes Nationales. It was commonly driven "Pied au Plancher" — "foot to the floor" by their peasant owners.

 

FRONT-WHEEL DRIVE AND GEARBOX

Citroën had developed expertise with front-wheel drive due to the pioneering Traction Avant, which was the first mass-produced steel monocoque front-wheel-drive car in the world. The 2CV was originally equipped with a sliding splined joint, and twin Hookes type universal joints on its driveshafts; later models used constant velocity joints and a sliding splined joint.

 

The gearbox was a four-speed manual transmission, an advanced feature on an inexpensive car at the time. The gear stick came horizontally out of the dashboard with the handle curved upwards. It had a strange shift pattern: the first was back on the left, the second and third were inline, and the fourth (or the S) could be engaged only by turning the lever to the right from the third. Reverse was opposite first. The idea was to put the most used gears opposite each other — for parking, first and reverse; for normal driving, second and third. This layout was adopted from the H-van's three-speed gearbox.

 

OTHER

The windscreen wipers were powered by a purely mechanical system: a cable connected to the transmission; to reduce cost, this cable also powered the speedometer. The wipers' speed was therefore dependent on car speed. When the car was waiting at a crossroad, the wipers were not powered; thus, a handle under the speedometer allowed them to be operated by hand. From 1962, the wipers were powered by a single-speed electric motor. The car came with only a speedometer and an ammeter.

 

The 2CV design predates the invention of disc brake, so 1948–1981 cars have drum brakes on all four wheels. In October 1981, front disc brakes were fitted. Disc brake cars use green LHM fluid – a mineral oil – which is not compatible with standard glycol brake fluid.

 

ENGINES

The engine was designed by Walter Becchia and Lucien Gerard, with a nod to the classic BMW boxer motorcycle engine. It was an air-cooled, flat-twin, four-stroke, 375 cc engine with pushrod operated overhead valves and a hemispherical combustion chamber. The earliest model developed 9 PS (6.6 kW) DIN (6.5 kW). A 425 cc engine was introduced in 1955, followed in 1968 by a 602 cc one giving 28 bhp (21 kW) at 7000 rpm. With the 602 cc engine, the tax classification of the car changed so that it became a 3CV, but the name remained unchanged. A 435 cc engine was introduced at the same time to replace the 425 cc; the 435 cc engine car was named 2CV 4 while the 602 cc took the name 2CV 6 (a variant in Argentina took the name 3CV). The 602 cc engine evolved to the M28 33 bhp (25 kW) in 1970; this was the most powerful engine fitted to the 2CV. A new 602 cc giving 29 bhp (22 kW) at a slower 5,750 rpm was introduced in 1979. This engine was less powerful, and more efficient, allowing lower fuel consumption and better top speed, but decreased acceleration. All 2CVs with the M28 engine can run on unleaded petrol.

 

The 2CV used the wasted spark ignition system for simplicity and reliability and had only speed-controlled ignition timing, no vacuum advance taking account of engine load.

 

Unlike other air-cooled cars (such as the Volkswagen Beetle and the Fiat 500) the 2CV's engine had no thermostat valve in its oil system. The engine needed more time for oil to reach normal operating temperature in cold weather. All the oil passed through an oil cooler behind the fan and received the full cooling effect regardless of the ambient temperature. This removes the risk of overheating from a jammed thermostat that can afflict water- and air-cooled engines and the engine can withstand many hours of running under heavy load at high engine speeds even in hot weather. To prevent the engine running cool in cold weather (and to improve the output of the cabin heater) all 2CVs were supplied with a grille blind (canvas on early cars and a clip-on plastic item called a "muff" in the owner's handbook, on later ones) which blocked around half the aperture to reduce the flow of air to the engine.

 

The engine's design concentrated on the reduction of moving parts. The cooling fan and dynamo were built integrally with the one-piece crankshaft, removing the need for drive belts. The use of gaskets, seen as another potential weak point for failure and leaks, was also kept to a minimum. The cylinder heads are mated to the cylinder barrels by lapped joints with extremely fine tolerances, as are the two halves of the crankcase and other surface-to-surface joints.

 

As well as the close tolerances between parts, the engine's lack of gaskets was made possible by a unique crankcase ventilation system. On any 2-cylinder boxer engine such as the 2CV's, the volume of the crankcase reduces by the cubic capacity of the engine when the pistons move together. This, combined with the inevitable small amount of "leakage" of combustion gases past the pistons leads to a positive pressure in the crankcase which must be removed in the interests of engine efficiency and to prevent oil and gas leaks. The 2CV's engine has a combined engine "breather" and oil filler assembly which contains a series of rubber reed valves. These allow positive pressure to escape the crankcase (to the engine air intake to be recirculated) but close when the pressure in the crankcase drops as the pistons move apart. Because gases are expelled but not admitted this creates a slight vacuum in the crankcase so that any weak joint or failed seal causes air to be sucked in rather than allowing oil to leak out.

 

These design features made the 2CV engine highly reliable; test engines were run at full speed for 1000 hours at a time, equivalent to driving 80,000 km at full throttle. They also meant that the engine was "sealed for life" — for example, replacing the big-end bearings required specialised equipment to dismantle and reassemble the built-up crankshaft, and as this was often not available the entire crankshaft had to be replaced. The engine is very under-stressed and long-lived, so this is not a major issue.

 

If the starter motor or battery failed, the 2CV had the option of hand-cranking, the jack handle serving as starting handle through dogs on the front of the crankshaft at the centre of the fan. This feature, once universal on cars and still common in 1948 when the 2CV was introduced, was kept until the end of production in 1990.

 

PERFORMANCE

In relation to the 2CV's performance and acceleration, it was joked that it went "from 0–60 km/h in one day". The original 1948 model that produced 9 hp had a 0–40 time of 42.4 seconds and a top speed of 64 km/h, far below the speeds necessary for North American highways or the German Autobahns of the day. The top speed increased with engine size to 80 km/h in 1955, 84 km/h in 1962, 100 km/h in 1970, and 115 km/h in 1981.

 

The last evolution of the 2CV engine was the Citroën Visa flat-2, a 652 cc featuring electronic ignition. Citroën never sold this engine in the 2CV, but some enthusiasts have converted their 2CVs to 652 engines, or even transplanted Citroën GS or GSA flat-four engines and gearboxes.

 

In the mid-1980s Car magazine editor Steve Cropley ran and reported on a turbocharged 602 cc 2CV that was developed by engineer Richard Wilsher.

 

END OF PRODUCTION

The 2CV was produced for 42 years, the model finally succumbing to customer demands for speed, in which this ancient design had fallen significantly behind modern cars, and safety. Although the front of the chassis was designed to fold up, to form a crumple zone according to a 1984 Citroën brochure, in common with other small cars of its era its crashworhiness was very poor by modern standards. (The drive for improved safety in Europe happened from the 1990s onwards, and accelerated with the 1997 advent of Euro NCAP.) Its advanced underlying engineering was ignored or misunderstood by the public, being clothed in an anachronistic body. It was the butt of many a joke, especially by Jasper Carrott in the UK.

 

Citroën had attempted to replace the ultra-utilitarian 2CV several times (with the Dyane, Visa, and the AX). Its comically antiquated appearance became an advantage to the car, and it became a niche product which sold because it was different from anything else on sale. Because of its down-to-earth economy car style, it became popular with people who wanted to distance themselves from mainstream consumerism — "hippies" — and also with environmentalists.

 

Although not a replacement for the 2CV, the AX supermini, a conventional urban runabout, unremarkable apart from its exceptional lightness, seemed to address the car makers' requirements at the entry level in the early 1990s. Officially, the last 2CV, a Charleston, which was reserved for Mangualde's plant manager, rolled off the Portuguese production line on 27 July 1990, although five additional 2CV Spécials were produced afterwards.[citation needed]

 

In all a total of 3,867,932 2CVs were produced. Including the commercial versions of the 2CV, Dyane, Méhari, FAF, and Ami variants, the 2CV's underpinnings spawned 8,830,679 vehicles.

 

The 2CV was outlived by contemporaries such as the Mini (out of production in 2000), Volkswagen Beetle (2003), Renault 4 (1992), Volkswagen Type 2 (2013) and Hindustan Ambassador (originally a 1950s Morris Oxford), (2014).

 

CONTINUED POPULARITY

The Chrysler CCV or Composite Concept Vehicle developed in the mid-1990s is a concept car designed to illustrate new manufacturing methods suitable for developing countries. The car is a tall, roomy four-door sedan of small dimensions. The designers at Chrysler said they were inspired to create a modernised 2CV.

 

The company Sorevie of Lodève was building 2CVs until 2002. The cars were built from scratch using mostly new parts. But as the 2CV no longer complied with safety regulations, the cars were sold as second-hand cars using chassis and engine numbers from old 2CVs.

 

The long-running 2CV circuit racing series organized by The Classic 2CV Racing Club continues to be popular in the UK.

 

English nicknames include "Flying Dustbin", "Tin Snail", "Dolly", "Tortoise"

 

WIKIPEDIA

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© RIPRODUZIONE RISERVATA

 

A solar panel (photovoltaic module or photovoltaic panel) is a packaged interconnected assembly of solar cells, also known as photovoltaic cells. The solar panel can be used as a component of a larger photovoltaic system to generate and supply electricity in commercial and residential applications.

Because a single solar panel can only produce a limited amount of power, many installations contain several panels. This is known as a photovoltaic array. A photovoltaic installation typically includes an array of solar panels, an inverter, batteries and interconnection wiring.

 

courtesy of : en.wikipedia.org/wiki/Solar_panel

 

atelier ying, nyc

 

Gaetano Donizetti's opera buffa brings themes dear to my heart.

 

The dearth of modern operatic productions threatens to drown the decent conservative values of the art. It would be so easy to propose a set design of Coney Island with a roller coaster ride and retirement homes as a suitable modem rendition for the opera's setting.

 

But as i am always concerning myself with the reconciliation of opposing themes, here ones that underlie the opera. I propose a symbolic interconnection of the past with a fantasy laden present; I am doubtful my design could provide any transcendence, but I will let a little obsessive detail play in, paying attention to transitions like an attentive conductor and with a doubtful amount of skill. I let some rustic simple architectural music do the communication across time. I will follow the urging of my heart, and let innovation propelled by desire rather than architectural sense do the singing, perhaps the old bachelor Pasquale would approve. The main structure of the design, a small 11'x22' drinking shack, entreats both the composer and his leading character to relax, drink, eat and take it easy. This is an alternate universe to the Rome of the opera and seeks to release the built up tension of the opera; the original plot does not do this to a satisfactory extent, only perhaps in the sense of the commedia dell' arte. So this does the reconciliatory work which a modern operatic production might botch. The opera's most famous soprano Giulia Grisi tends to the bar and eating establishment.

 

I have no drawing technique to perfect, nor any fancy equipment. Compositionally I'm kind of a blunderer. My only aesthetic is a very dubitable one, it is the aesthetic of fun, but my eternal hope is that those in history whom I've dedicated my designs to would approve the honors given and enjoy themselves within the imagined architectural settings. Like John Hejduk I don't seek that these designs be built, as they do their intended work in the imagination. As Tadao Ando once conveyed, a design can be completely laid out with just one drawing for any competent builder to construct. Derivated to another level, a single imagined design should do the trick also, with one compressed drawing.

 

Instead of an operatic set design, this design is for an Asian drinking alley that adjoins the Paris Opera house, Donizetti's personal place for the blossoming of his art. Part of my drawing is adapted from the work of the architect Ludwig Leo Ausschnitt.

 

A grail-like hot pot, the Japanese nabe, is like a fountain of youth which accompanies a drinking session to a feverish level to revive the bachelor in a healthier way than Pasquale being duped by the harlequin-like Malatesta. After the meal, the amiable group of Pasquale can play a game of cards, a rebuttal of the Faustian game, in which avoiding the harlequin would be the principal goal of the card game. Giulia Grisi uses harlequin's wand as a card-dealing stick and his guitar to serenade the elderly group. The intimate drinking bar is a basic model for all the establishments along the Asian styled alley, linked by a riverside promenade next the opera house. The design of this riverside alley mimics an opera's orchestra pit.

 

This Design is also dedicated to the conductor Nello Santi.

 

Design, concepts, text and drawing are copyright 2016 by David Lo.

(Austin) Metro (1980-90) Engine 998cc S4 Tr. Production 2,078,218 (inc. Rover 100)

Registration Number C 6 TUT (Leicester)

AUSTIN SET

www.flickr.com/photos/45676495@N05/sets/72157623759808208...

The Metro was launched by the Austin Rover Group in 1980, as a Supermini. During its 18-year lifespan, the Metro wore many names: Austin Metro, MG Metro and Rover Metro. It was re-badged as the Rover 100 series in January 1995. During 1987, the car lost the Austin name, and was sold simply as the Metro. From 1990 until its withdrawal in 1997, the Metro was sold only as a Rover.

Some of the Mini's underpinnings were carried over into the Metro, namely the 998 cc and 1275 cc A-Series engines, much of the front-wheel drivetrain and four-speed manual gearbox, and suspension subframes. The Metro used the Hydragas suspension system found on the Allegro but without front to rear interconnection. The hatchback body shell was one of the most spacious of its time and this was a significant factor in its popularity. Initially, the Metro was sold as a three-door hatchback only, with a choice of 998cc (1.0 litre) or 1275cc (1.3-litre) petrol engines

A facelift in October 1984 saw revised styling modifications to the Metro's front end including much need colour coding such as body coloured bumpers on MG versions, wider suspension subframes, along with a new dashboard design featuring the switches and instruments from the Maestro and Montego as well as the addition of a 5-door model.

 

The Metro quickly proved popular with buyers, a 19-year-old Lady Diana Spencer buying one of the early examples, and was regularly seen in it being hounded by the paparazzi just before her marriage to Prince Charles in July 1981 The Metro was also popular throughout UK Police Forces as Police patrol cars.

  

Many thanks for a fantabulous

47,616,535 views

 

Shot at the NEC Classic Car Show 13:11:2015 Ref. 112-075

 

. . . height of this statue: 30,5 meter

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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.

 

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