Towards the end of the Korean War, the USAF came to the realization that their transport fleet was becoming obsolete. The C-46 Commandos and C-47 Skytrains in service were no longer adequate, while the C-119 Flying Boxcar was having difficulties. In 1951, the USAF issued a requirement for a new tactical transport, an aircraft that would need to carry at least 72 passengers, be capable of dropping paratroopers, and have a ramp for loading vehicles directly into the cargo compartment. Moreover, it must be a “clean sheet” design, not a conversion from an existing airliner, and the USAF preferred it be a turboprop design. Five companies submitted designs, and six months later the USAF chose Lockheed’s L-402 design—over the misgivings of Lockheed’s chief designer, Clarence “Kelly” Johnson, who warned that the L-402 would destroy the company. Little was Johnson to know that, fifty years later, the L-402—designated C-130 Hercules by the USAF—would still be in production, and one out of only five aircraft to have over 50 years of service with the original purchaser.

 

The C-130 was designed to give mostly unfettered access to a large cargo compartment—the ramp forms an integral part of the rear fuselage, the wing is mounted above the fuselage, and the landing gear is carried in sponsons attached to the fuselage itself, while the fuselage has a circular design to maximize loading potential. The high wing also gives the C-130 good lift, especially in “high and hot” situations. The Allison T56 turboprop was designed specifically for the Hercules, and has gone on to become one of the most successful turboprop designs in history.

 

After two YC-130 prototypes, the Hercules went into production as the C-130A in 1956, to be superseded by the improved C-130B in 1959. The latter became the baseline Hercules variant: C-130As had three-blade propellers and a rounded “Roman” nose, while the B introduced the more familiar, longer radar nose and four-blade propellers. In the 50 years hence, the basic C-130 design has not changed much: the C-130E introduced underwing external fuel tanks, while the C-130H has a slightly different wing. Even the new C-130J variant only introduced new engines with more fuel efficient six-bladed propellers: the basic design remains the same. Lockheed also offers stretched versions of the Hercules, initially as a civilian-only option (the L-100-30); the British Royal Air Force bought this version as the C-130K and it was later adopted by other nations, including the United States.

 

The basic C-130 is strictly a transport aircraft, but the versatility of the aircraft has meant it has been modified into a dizzying number of variants. These include the AC-130 Spectre gunship, the HC-130 rescue aircraft and WC-130 weather reconnaissance version. Other versions include several dozen EC-130 electronic warfare/Elint variants, KC-130 tankers, and DC-130 drone aircraft controllers. The USAF, the US Navy, and the US Marine Corps are all C-130 operators as well. Besides the United States, there are 67 other operators of C-130s, making it one of the world’s most prolific aircraft. C-130s are also used extensively by civilian operators as well as the L-100 series.

 

The “Herky Bird,” as it is often nicknamed, has participated in every military campaign fought by the United States since 1960 in one variation or the other. During Vietnam, it was used in almost every role imaginable, from standard transport to emergency bomber. It was also instrumental in resupplying the Khe Sanh garrison during its three-month siege. Hercules crews paid the price as well: nearly 70 C-130s were lost during the Vietnam War. In foreign service, C-130s have also been used heavily, the most famous instance of which was likely the Israeli Entebbe Raid of 1976, one of the longest-ranged C-130 missions in history. C-130s are often in the forefront of humanitarian missions to trouble spots around the world.

 

As of this writing, over 2300 C-130s have been built, and most are still in service. It remains the backbone of the USAF’s tactical transport service; attempts to replace it with the Advanced Tactical Transport Program (ATTP) in the 1980s and to supplement it with the C-27J Spartan in the 2000s both failed, as the USAF realized that the only real replacement for a C-130 is another C-130.

 

This CC-130H, 130329 of 435 Transport Squadron, stopped in for a visit to Malmstrom AFB in spring 1977, where Dad got this picture. It carries the old Canadian Forces transport scheme of antiglare white over bare metal, with the CAF's "lightning bolt" on the fuselage. At the time, 435 Squadron operated from CFB Edmonton, Alberta, though today they are based at Winnipeg. Sadly, this aircraft crashed in November 1982 with the loss of the entire crew.

“I want everything back, the way it was. But there is no point to it, this wanting.”

― Margaret Atwood, The Handmaid's Tale

Towards the end of the Korean War, the USAF came to the realization that their transport fleet was becoming obsolete. The C-46 Commandos and C-47 Skytrains in service were no longer adequate, while the C-119 Flying Boxcar was having difficulties. In 1951, the USAF issued a requirement for a new tactical transport, an aircraft that would need to carry at least 72 passengers, be capable of dropping paratroopers, and have a ramp for loading vehicles directly into the cargo compartment. Moreover, it must be a “clean sheet” design, not a conversion from an existing airliner, and the USAF preferred it be a turboprop design. Five companies submitted designs, and six months later the USAF chose Lockheed’s L-402 design—over the misgivings of Lockheed’s chief designer, Clarence “Kelly” Johnson, who warned that the L-402 would destroy the company. Little was Johnson to know that, fifty years later, the L-402—designated C-130 Hercules by the USAF—would still be in production, and one out of only five aircraft to have over 50 years of service with the original purchaser.

 

The C-130 was designed to give mostly unfettered access to a large cargo compartment—the ramp forms an integral part of the rear fuselage, the wing is mounted above the fuselage, and the landing gear is carried in sponsons attached to the fuselage itself, while the fuselage has a circular design to maximize loading potential. The high wing also gives the C-130 good lift, especially in “high and hot” situations. The Allison T56 turboprop was designed specifically for the Hercules, and has gone on to become one of the most successful turboprop designs in history.

 

After two YC-130 prototypes, the Hercules went into production as the C-130A in 1956, to be superseded by the improved C-130B in 1959. The latter became the baseline Hercules variant: C-130As had three-blade propellers and a rounded "Roman" nose, while the B introduced the more familiar, longer radar nose and four-blade propellers. (Virtually all A models were later retrofitted to the long nose, though they kept the three-blade propellers.) In the 50 years hence, the basic C-130 design has not changed much: the C-130E introduced underwing external fuel tanks, while the C-130H has a slightly different wing. Even the new C-130J variant only introduced new engines with more fuel efficient six-bladed propellers: the basic design remains the same. Lockheed also offers stretched versions of the Hercules, initially as a civilian-only option (the L-100-30); the British Royal Air Force bought this version as the C-130K and it was later adopted by other nations, including the United States.

 

The basic C-130 is strictly a transport aircraft, but the versatility of the aircraft has meant it has been modified into a dizzying number of variants. These include the AC-130 Spectre gunship, the HC-130 rescue aircraft and WC-130 weather reconnaissance version. Other versions include several dozen EC-130 electronic warfare/Elint variants, KC-130 tankers, and DC-130 drone aircraft controllers. The USAF, the US Navy, and the US Marine Corps are all C-130 operators as well. Besides the United States, there are 67 other operators of C-130s, making it one of the world’s most prolific aircraft, with its only rivals the Bell UH-1 Iroquois family and the Antonov An-2 Colt biplane transport. C-130s are also used extensively by civilian operators as well as the L-100 series.

 

The “Herky Bird,” as it is often nicknamed, has participated in every military campaign fought by the United States since 1960 in one variation or the other. During Vietnam, it was used in almost every role imaginable, from standard transport to emergency bomber: as the latter, it dropped M121 10,000 pound mass-focus bombs to clear jungle away for helicopter landing zones, and it was even attempted to use C-130s with these bombs against the infamous Thanh Hoa Bridge in North Vietnam. (Later this capability was added as standard to MC-130 Combat Talon special forces support aircraft; the MC-130 is the only aircraft cleared to carry the GBU-43 MOAB.) It was also instrumental in resupplying the Khe Sanh garrison during its three-month siege. Hercules crews paid the price as well: nearly 70 C-130s were lost during the Vietnam War. In foreign service, C-130s have also been used heavily, the most famous instance of which was likely the Israeli Entebbe Raid of 1976, one of the longest-ranged C-130 missions in history. C-130s are often in the forefront of humanitarian missions to trouble spots around the world.

 

As of this writing, over 2300 C-130s have been built, and most are still in service. It remains the backbone of the USAF’s tactical transport service; attempts to replace it with the Advanced Tactical Transport Program (ATTP) in the 1980s and to supplement it with the C-27J Spartan in the 2000s both failed, as the USAF realized that the only real replacement for a C-130 is another C-130.

 

This rather plain looking C-130E is actually one of the most decorated Hercules in USAF service. Delievered around 1963 to the USAF as 62-1787, it was assigned to the 374th Tactical Airlift Wing based at Ching Chuan Kang AB, Taiwan, with detachments deployed throughout South Vietnam. On 15 April 1972, using the callsign Spare 617, the crew was sent out to airdrop ammunition to South Vietnamese forces during the Siege of An Loc. As the crew approached the drop zone, Spare 617 was raked by antiaircraft fire that killed the flight engineer, badly wounded loadmaster TSgt. Charles Shaub and the copilot, knocked out two engines, and set the cargo on fire. Despite his wounds, Shaub was able to jettison the ammunition pallets, which exploded just after leaving the aircraft. The pilot, Captain William Caldwell, got the aircraft back to Tan Son Nhut airport on one engine (a third one quit on approach) and with Shaub manually cranking down one of the landing gear. For their actions, Caldwell and Shaub were awarded the Air Force Cross, the second-highest award for gallantry in the USAF.

 

62-1787 was repaired and returned to service, and continued to serve in the USAF until 2011, when it was finally retired after 48 years of flying; its last unit was the 187th Airlift Wing (Arkansas ANG) at Little Rock AFB. It was donated to the National Museum of the USAF, where it remains today. 62-1787 carries its final color scheme of overall AMC Gray, and retains the 187th AW's "The Rock" tail stripe. Just goes to prove that even the most plain of aircraft has a story to tell.

Day 24... Follow your bliss

 

Follow your bliss

and the universe will open doors for you where

there were only walls. - Joseph Campbell

 

-----------------

 

Image created today on the bluff within The Self Realization Fellowship Center Encinitas. The surf break was larger with a strong off shore breeze holding the waves up while producing this beautiful spray...

"With the growing appreciation of true convenience in all the appointments of the home, there is coming a realization of the genuine comfort and satisfaction that enough telephones, properly located, will bring to any household." Uh huh....No place left to hide.

 

I wouldn't mind drinking lemonade on that porch though. If only I could see the lovely girl in the hat through the eyes of a young man of that time. The other girl is calling her broker. This was three months before the crash.

  

After Self-Realization, I thought i understood all the five principles, but i actually had understood only the 4th Principle the most. Before Gnan, I have faced difficult times during conversation with my sticky file which is my ex-wife, but after Gnan when i happened to speak to her i had immense peace within unlike earlier which is very impressive for me.

 

Read here more about Self Realization:

 

In English: www.dadabhagwan.org/self-realization/

 

In Hindi: hindi.dadabhagwan.org/self-realization/

 

In Gujarati: www.dadabhagwan.in/self-realization/

In a recent trip to see the glaciers up in Jasper National Park, there came the grim realization of global warming. The ice melts more and more each year, eventually non-existing.

  

"After Self-Realization, I thought i understood all the five principles, but i actually had understood only the 4th Principle the most. Before Gnan, I have faced difficult times during conversation with my sticky file which is my ex-wife, but after Gnan when i happened to speak to her i had immense peace within unlike earlier which is very impressive for me.

 

Read here more about Self Realization:

 

In English: www.dadabhagwan.org/self-realization/

 

In Hindi: hindi.dadabhagwan.org/self-realization/

 

In Gujarati: www.dadabhagwan.in/self-realization/";

 

I had the sad and sudden realization that I hadn't made any pictures lately. Actually it had a been a few weeks since I had even picked up the camera. So I was determined to head out last night after work, and try to get a few pictures of something. I decided to pay a return visit to the old Springfield Bridge, which isn't that far of a drive from home.

 

I drove to Conway and met up with Zack, and we then drove north. The bridge is located near the small community of Bono, which just really consists of a church and a few homes. But it would have been the perfect opportunity to play some U2, but sadly I didn't have the Ipod, or even my Achtung Baby cd, so the opportunity was wasted. What was I thinking? Clearly, it was a lack of planning. At least the camera battery had a decent charge in it.

 

As we got to the bridge, I realized why I hadn't been out to take any pictures lately. It's because it's summer in Arkansas. It was about 94 degrees, with high humidity. So that meant that after a few minutes of being outside, I was already drenched in sweat. Actually saying "drenched" is putting it lightly. It was more like someone took a bucket of sweat and dumped it over my head.

 

And with that lovely mental image, I present instead this shot of the bridge. It is really a neat place to go and get pictures of, even in the summer heat of Arkansas. The bridge is old - actually it's the oldest vehicular bridge in the state. It was built way back in 1874. It served traffic for over a hundred years, before being replaced by a new bridge just upstream in 1994. After that the old Springfield bridge was abandoned, and left to rust and decay.

 

To visit it now, you have to very carefully make your way onto the bridge. Several of the wooden planks on the deck are gone, leaving deep holes. Most of the remaining pieces of wood on the bridge deck are severely rotten, which makes trying to cross the bridge very nerve-wracking. I could easily imagine the boards I was walking over suddenly and without warning breaking apart. Which would probably send me straight down into the muddy waters of Cadron Creek below. Luckily everything held up, and we were able to explore the bridge. But it is in pretty bad shape - no telling how much longer it will last. It would be a shame if the bridge became too unstable to cross.

Pride and Prejudice: on Raphael Perez's Artwork

 

Raphael Perez, born in 1965, studied art at the College of Visual Arts in Beer Sheva, and from 1995 has been living and working in his studio in Tel Aviv. Today Perez plays an important role in actively promoting the LGBT (lesbian, gay, bisexual and transsexual) art and culture in Tel Aviv, and the internet portal he set up helps artists from the community reach large audiences in Israel and abroad. Hundreds of his artworks are part of private collections in Israel and abroad, and his artworks were shown in several group exhibitions: in Tel Aviv Museum of Art, "Zman Le'Omanut" art gallery, Camera Obscura, The Open House in Jerusalem, Ophir Gallery, The Haifa Forum and other private businesses and galleries.

In 2003-4 his paintings and studio appeared in a full-length movie, three student films and two graduation films.

 

Raphael Perez is the first Israeli artist to express his lifestyle as a Gay. His life and the life of the LGBT community are connected and unfold over hundreds of artwork pieces. His art creation is rare and extraordinary by every Israeli and international artistic standard. His sources of inspiration are first and foremost life events intertwined in Jewish and Israeli locality as well as influences and quotes from art history (David Hockney, Matisse). This uniqueness has crossed international borders and has succeeded in moving the LGBT and art communities around the world.

 

This is the first time we meet an Israeli artist who expresses all of his emotions in a previously unknown strength. The subjects of the paintings are the everyday life of couples in everyday places and situations, along with the aspiration to a homosexual relationship and family, equality and public recognition. Perez's works bring forward to the cultural space and to the public discourse the truth about living as LGBT and about relationships, with all of their aspects – casual relationships and sex, the yearning for love, the everyday life and the mundane activities that exist in every romantic relationship – whether by describing two men in an intimate scene in the bathroom, the bedroom or the toilet, a male couple raising a baby or the homosexual version of the Garden of Eden, family dinners, relationship ups and downs, the complexity in sharing a life as well as mundane, everyday life competing with the aspiration to self realization – through Perez's life.

  

Perez's first artworks are personal diaries, which he creates at 14 years of age. He makes sure to hide these diaries, as in them he keeps a personal journal describing his life events in the most genuine way. In these journals he draws thousands of drawings and sketches, next to which he alternately writes and erases his so-called "problematic texts", texts describing his struggle with his sexual orientation. His diaries are filled with obsessive cataloging of details, daily actions, friends and work, as well as repeating themes, such as thoughts, exhibits he has seen, movies, television, books and review of his work.

 

When he is done writing, Perez draws on his diaries. Each layer is done from beginning to end all along the journal. In fact, the work on the diaries never ends.

This struggle never ends, and when the emotion is passed on to paper, and it ends its role and becomes meaningless in a way, the visual-graphic side becomes dominant, due to the need to hide the written text, according to Perez. In books and diaries this stands out even more – when he chooses to draw in a style influenced by children's drawings, the characters are cheerful, happy, naïve and do not portray any sexuality, and when he tries drawing as an adult the sketches became more depressed and somber. During these years Perez works with preschool children, teaching them drawing and movement games. Perez says that during this period he completely abandoned the search for a relationship, either with a woman or a man, and working with children has given him existential meaning. This creation continues over 10 years, and Perez creates about 60 books-personal journals in various sizes (notepads, old notebooks, atlases and even old art books).

 

In his early paintings (1998-1999) the transition from relationships with women to relationships with men can be seen, from restraint to emotional outburst in color, lines and composition. Some characters display strong emotional expression. The women are usually drawn in restraint and passiveness, while a happy and loving emotional outburst is expressed in the colors and style of the male paintings.

 

"I fantasized that in a relationship with a woman I could fly in the sky, love, fly. However, I felt I was hiding something; I was choked up, hidden behind a mask, as if there was an internal scream wanting to come out. I was frustrated, I felt threatened…"

 

His first romance with a man in 1999 has drawn out a series of naïve paintings dealing with love and the excitement of performing everyday actions together in the intimate domestic environment.

 

"The excitement from each everyday experience of doing things together and the togetherness was great, so I painted every possible thing I liked doing with him."

 

From the moment the self-oppression and repression stopped, Perez started the process of healing, which was expressed in a burst of artworks, enormous in their size, amount, content and vivid colors – red, pink and white.

 

In 2000 Perez starts painting the huge artworks describing the hangouts of the LGBT community (The Lake, The Pool) and the Tel Avivian balcony paintings describing the masculine world, which, according to him, becomes existent thanks to the painting. Perez has dedicated this year to many series of drawings and paintings of the experience of love, in which he describes his first love for his new partner, and during these months he paints from morning to night. These paintings are the fruit of a long dialogue with David Hockney, and the similarity can be seen both in subjects and in different gestures.

 

In 2001 Perez creates a series of artworks, "Portraits from The Community". Perez describes in large, photorealistic paintings over 20 portraits of active and well-known members of the LGBT community. The emphasis is on the achievements that reflect the community's strong standing in Tel Aviv.

As a Tel-Avivian painter, in the past two years Perez has been painting urban landscapes of central locations in his city. Perez wanders around the city and chooses familiar architectural and geographical landmarks, commerce and recreation, and historical sites, and paints them from a homosexual point of view, decorated with the rainbow flag, which provide a sense of belonging to the place. His artworks are characterized by a cheerful joie de vivre and colors, and they also describe encounters and meetings. The touristic nature of his paintings makes them a declaration of Tel Aviv's image as a place where cultural freedom prevails.

Perez's Tel Aviv is a city where young families and couples live and fill the streets, the parks, the beach, the houses and the balconies – all the city's spaces. The characters in his paintings are similar, which helps reinforcing the belonging to the LGBT community in Tel Aviv. The collective theme in Perez's artwork interacts with the work of the Israeli artist Yohanan Simon, who dealt with the social aspects of the Kibbutz. Simon, who lived and worked in a Kibbutz, expressed the human model of the Kibbutznik (member of a Kibbutz) and the uniqueness of the Kibbutz members as part of a group where all are equal. Simon's works, and now Perez's, have contributed to the Israeli society what is has been looking for endlessly, which is a sense of identity and belonging.

Perez maps his territory and marks his boundaries, and does not forget the historical sites. Unlike other Tel Avivian artists, Perez wishes to present the lives of the residents of the city and the great love in their hearts. By choosing the historical sites in Tel Aviv, he also pays tribute to the artist Nachum Gutman, who loved the city and lived in it his whole life. In his childhood Gutman experienced historical moments (lighting the first oil lamp, first concert, first pavement), and as an adult he recreated the uniqueness of those events while keeping the city's magic.

Like Gutman, Perez has also turned the city into an object of love, and it has started adorning itself in rich colors and supplying the energy of a city that wishes to be "the city that never sleeps", combining old and new. Perez meticulously describes the uniqueness and style of the Bauhaus houses and balconies along the modern glass and steel buildings, all from unusual angles in a rectangular format that wishes to imitate the panorama of a diverse city in its centennial celebrations.

 

Daniel Cahana-Levensohn, curator.

   

Interview with the painter Raphael Perez about his family artist book

An interview with the painter Raphael Perez about an artist's book he created about his family, the Peretz family from 6 Nissan St. Kiryat Yuval Jerusalem

  

Question: Raphael Perez, tell me about the family artist book you created

Answer: I created close to 40 artist books, notebooks, diaries, sketch books and huge books. I dedicated one of the books to my dear family, a book in which I took a childhood photograph of my family, my parents and brothers and sisters.. I pasted the photographs inside a book (the photograph is 10 percent of the total painting) and I drew with acrylic paints, markers and ink on the book and the photograph, so that the image of the photograph was an inspiration to me Build the story that includes page by page..

  

Question: Tell me when you were born, where, and a little about your family

Answer: I was born on March 4, 1965 in the Kiryat Yuval neighborhood in Jerusalem

I have a twin brother named Miki Peretz and we are seven brothers and sisters, five boys and two girls

 

Question: Tell us a little about your parents

Answer: My parents were new immigrants from Morocco, both immigrated young.

My mother's name before the wedding was Alice - Aliza ben Yair and my father's name was Shimon Peretz,

My mother was born in the Atlas Mountains and was orphaned at a young age and was later adopted by my father's family at the age of 10, so that my mother and father spent childhood and adolescence together....

They had a beautiful and happy relationship but sometimes when they argued my mother would say "even when she was a child she was like that..." This means that their acquaintance and relationship dates back to childhood..

  

Question: What did your parents Shimon and Aliza Peretz work for?

Answer: My father, Shimon Perez, born in 1928 - worked in a building in his youth and then for thirty years worked as a receptionist at Hadassah Ein Kerem Hospital in Jerusalem... My father's great love was actually art, he loved to draw as a hobby, write, read, solve crossword puzzles and research Regarding the issue of medicinal plants, as a breadwinner he could not fulfill his dream of becoming an artist, in order to support and feed seven children. But we are the next generation, his children are engaged in the world of creativity and education, a field in which both of my parents were engaged during their lives. My father died at the age of 69

 

My mother, Alice Aliza Perez, born in 1934, worked as an assistant to a kindergarten teacher, and later took care of a baby at home. She is a woman of wholehearted giving and caring for children and people, a warm, generous and humble woman.. and took care of us in our childhood for every emotional and physical deficiency.. My mother is right For the year 2023, the 89-year-old is partly happy and happy despite the difficulties of age.. May you have a long life..

 

My mother really loved gardening and nature and both of them together created a magnificent garden, my parents have a relatively large garden so they could grow many types of special and rare medicinal plants and my father even wrote a catalog (unpublished) of medicinal plants and we even had botany students come to us who were interested in the field... today they They also grow ornamental plants, and fruit trees...

 

Question: A book about the brothers and sisters

Answer: My elder brother David Perez repented in his mid-twenties.. He was a very sharp, opinionated, curious and very charismatic guy who brought many people back to repentance, and also helped people with problems through the yeshiva and the synagogue to return to the normal path of life, he died young at the age of 56

 

Hana Peretz: My lovely sister, raised eight children, worked in the field of education, a kindergarten teacher, and child care.

She has a very large extended family of grandchildren, great-grandchildren and great-great-grandchildren...

 

My brother Avi (Abraham) Peretz studied in Israel at the University of Philosophy and Judaism, he married a wonderful woman named Mira Drumi, a nurse by profession, and together they had three wonderful children, when they moved to the United States in their mid-twenties, where my brother Avi Peretz completed his master's degree in education, worked in the field Education and for the last twenty years is A conservative rabbi

 

The fourth brother is Asher Peretz - a great man of the world, very fond of traveling and has been to magical places all over the world, engaged in the creation of jewelry with two children.

 

I am Rafi Peretz english raphael perez the fifth and after fifteen minutes my twin brother was born

My mother still gets confused and can't remember who was born first :-)

 

My twin brother Miki micky - Michael Peretz, a beloved brother (everyone is beloved), a talented industrial designer, he has three children, his wife Revital Peretz Ben, who is a well-known art curator, active and responsible for the art field in Tel Aviv, they are a dynamic and talented couple, full of talents and action

 

The lovely little sister Shlomit Peretz - has been involved in the Bezeq telephone company for almost three decades, and is there in management positions, raising her lovely and beloved child.

  

The art book I dedicated to my family is colorful, rich in details, shows a very intense childhood, happy, cheerful, colorful, ... We were taught to be diligent and to be happy in our part and to see the glass half full in life, to have emotional intelligence and to put the relationship and love at the center with self-fulfillment in work that will interest you us and you will give us satisfaction.

 

Each of us is different in our life decisions and my family is actually a mosaic of the State of Israel that includes both religious and secular people from the entire political spectrum who understand that the secret to unity is mutual respect for each other... when my mother these days is also the family glue in everyone's gatherings on Shabbat and holidays..

 

The personification of the flower couple paintings by the Israeli painter Raphael Perez

Raphael Perez, also known as Rafi Peretz, is an Israeli painter who

explores his personal and sexual identity through his flower paintings. He created a series of flower paintings from 1995 to 1998, when he was in his early thirties and still in relationships with women, despite feeling gay. His flower paintings reflect his emotional turmoil and his struggle with his sexual orientation. He painted two flowers, one blooming and one wilting, to represent the contrast and conflict between his heterosexual relationships and his true self. He also painted single flowers or two flowers in their prime, to express his longing for a harmonious relationship that matches his nature. He chose sunflowers, white lilies, and red lilies as symbols of expression, purity, and joy, respectively. He painted from real flowers, using different styles and light to create drama and mood. Perez’s paintings of the flower couples are minimalist and focused on the theme of the complex relationship. He omitted any background or context, leaving only the canvas and the drawing of the flower couples. In some of the paintings, he added a very airy abstract surface with thin oil paints that give an atmosphere of watercolors. He also made drawings of flowers in ink, markers and gouache on paper. Later on, he created large acrylic paintings of flowers and still life. Perez’s flower paintings are not mere illustrations or decorations. They are autobiographical and psychological expressions of his inner state and his struggle with his sexuality. He wanted to reveal his loneliness, distress and concealment through these paintings, and to connect with people who are in a similar situation. He deliberately chose only two flowers and no more to intensify the engagement in the charged and complex relationship. Perez also painted and drew couples of men and women with charged psychological states, as well as states of desire for connection and realization of a heterosexual relationship that did not succeed. He used hyperrealism and expressive styles to convey his frozen and calculated state, as well as his mental stress. He used harsh lighting to create contrast and drama, with one side very bright and the other side darker. Perez was influenced by some of the famous artists who painted flowers, such as Van Gogh, who also used sunflowers as a symbol of expression. He also used white lilies and red lilies to convey freshness, cleanliness, purity, color, joy, movement, eruption, and splendor. Perez also painted some single flowers or two flowers in their prime, to show his aspiration for a future where he will have a harmonious relationship. Today, he is 58 years old and in a happy relationship for 10 years with his partner Assaf Henigsberg. He is surrounded by female friends and soulmates and not conflicted with heterosexual relationships as he used to be. He occasionally paints flowers in pots to symbolize home, stability, and peace. Sometimes I paint flowers in pots, which represent home, stability, and solid ground for me. I don’t paint just a couple of flowers, but pots full of flowers that overflow with life. This means that we also have a supportive network of family, friends, and peers around us. We live in a rich, supportive, and protective world. These paintings are a personification of my psychological state, when I had no words to express my feelings to myself. The painting began In 35 years of my creation (starting in 1998), you can read more about how my art and style evolved over time. Perez’s flower paintings are a unique and extraordinary artistic creation that reveals his personal journey and his sexual identity. His work is honest, expressive, and emotional, as well as beautiful and vibrant.

 

The characteristics of the naive painting of the painter Raphael Perez

A full interview with the Israeli painter Raphael Perez (Hebrew name: Rafi Peretz) about the ideas behind the naive painting, resume, personal biography and curriculum vitae Question: Raphael Perez Tell us about your work process as a naive painter? Answer: I choose the most iconic and famous buildings in every city and town that are architecturally interesting and have a special shape and place the iconic buildings on boulevards full of trees, bushes, vegetation, flowers. Question: How do you give depth in your naive paintings? Answer: To give depth to the painting, I build the painting with layers of vegetation, after those low famous buildings, followed by a tall avenue of trees, and behind them towers and skyscrapers, in the sky I sometimes put innocent signs of balloons, kites. A recurring motif in some of my paintings is the figure of the painter who is in the center of the boulevard and paints the entire scene unfolding in front of him, also there are two kindergarten teachers who are walking with the kindergarten children with the state flags that I paint, and loving couples hugging and kissing and family paintings of mother, father and child walking in harmony on the boulevard. Question: Raphael Perez, what characterizes your naive painting? Answer: Most naive paintings have the same characteristics (Definition as it appears in Wikipedia) • Tells a simple story to absorb from everyday life, usually with humans. • The representation of the painter's idealization to reality - the mapping of reality. • Failure to maintain perspective - especially details even in distant details. • Extensive use of repeating patterns - many details. • Warm and bright colors. • Sometimes the emphasis is on outlines. • Most of the characters are flat, lack volume • No interest in texture, expression, correct proportions • No interest in anatomy. • There is not much use of light and shade, the colors create a three-dimensional effect. I find these definitions to be valid for all my naive paintings Question: Raphael Perez, why do you choose the city of Tel Aviv? Answer: I was born in Jerusalem, the capital city which I love very much and also paint, I love the special Bauhaus buildings in Tel Aviv, the ornamental buildings that were built a century ago in the 1920s and 1930s, the beautiful boulevards, towers and modern skyscrapers give you the feeling of the hustle and bustle of a large metropolis and there are quite a few low and tall buildings that are architecturally fascinating in their form the special one Also, the move to Tel Aviv, which is the capital of culture, freedom, and secularism, allowed me to live my life as I chose, to live in a relationship with a man, Jerusalem, which is a traditional city, it is more complicated to live a homosexual life, also, the art world takes place mainly in the city of Tel Aviv, and it is possible that from a professional point of view, this allows I can support myself better in Tel Aviv than in any other city in Israel. Question: Raphael Perez, are the paintings of the city of Tel Aviv different from the paintings of the city of Jerusalem? Answer: Most of the paintings of Jerusalem have an emphasis on the color yellow, gold, the color of the old city walls, the subjects I painted in Jerusalem are mainly a type of idealization of a peaceful life between Jews and Arabs and paintings that deal with the Jewish religious world, a number of paintings depict all shades of the currents of Judaism today In contrast, the Tel Aviv paintings are more colorful, with skyscrapers, the sea, balloons and more secular motifs Question: Raphael Perez, tell me about which buildings and their architects you usually choose in your drawings of cities Answer: My favorite buildings are those that have a special shape that anyone can recognize and are the symbols of the city and you will give several examples: In the city of Tel Aviv, my favorite buildings are: the opera building with its unusual geometric shape, the Yisrotel tower with its special head, the Hail Bo Shalom tower that for years was the symbol of the tallest building in Tel Aviv, the Levin house that looks like a Japanese pagoda, the burgundy-colored Nordeau hotel with the special dome at the end of the building, A pair of Alon towers with the special structure of the sea, Bauhaus buildings typical of Tel Aviv with the special balconies and the special staircase, the Yaakov Agam fountain in Dizengoff square appears in a large part of the paintings, many towers that are in the stock exchange complex, the Aviv towers and other tall buildings on Ayalon, in some of the paintings I took plans An outline of future buildings that need to be built in the city and I drew them even before they were built in reality, In the paintings of Jerusalem, I mainly chose the area of the Old City and East Jerusalem, a painting of the walls of the Old City, the Western Wall, the Church of the Holy Sepulcher, the El Akchea Mosque, the Tower of David, most of the famous churches in the city, the right hand of Moses, in most of the paintings the Jew is wearing a blue shirt with a red male cord I was in the youth movement and the Arab with a galabia, and in the paintings of the religious public then, Jews with black suits and white shirts, tallitas, kippahs, special hats, synagogues and more I also created three paintings of the city of Haifa and one painting of Safed In the Haifa paintings I drew the university, the Technion, the famous Egged Tower, the Sail Tower, well-known hotels, of course the Baha'i Gardens and the Baha'i Temple, Haifa Port and the boats and other famous buildings in the city Question: Raphael Perez, have you created series of other cities from around the world? Answer: I created series of New York City with all the iconic and famous buildings such as: the Guggenheim Museum, the famous skyscrapers - the Chrysler Building, the Empire State Building, Lincoln Center, the famous synagogue in the city, the Statue of Liberty, the flags of the United States and other famous buildings Two paintings of London and all its famous sites, Big Ben, famous monuments, the Ferris wheel, Queen Elizabeth and her family, the double bus, the famous public telephone, palaces, famous churches, well-known monuments I created 4 naive paintings of cities in China, a painting of Shanghai, two paintings of the city of Suzhou and a painting of the World Park in the city of Beijing... I chose the famous skyline of Shanghai with all the famous towers, the famous promenade, temples and old buildings, two Paintings of the city of Suzhou with the famous canals, bridges, special gardens, towers and skyscrapers of the city Question: Raphael Perez What is the general idea that accompanies your paintings Answer: To create a good, beautiful, naive, innocent world in which we will see the innovation of the modern city through the skyscrapers in front of small and low buildings that bring the history and past of each country, all with an abundance of vegetation, boulevards, trees Resume, biography, CV of the painter Rafi Peretz and his family Question: When was Raphael Perez born in hebrew his name rafi peretz? Answer: Raphael Perez in Hebrew his name Rafi Peretz was born on March 4, 1965 Question: Where was Raphael Perez born? Answer: Raphael Perez was born in Jerusalem, Israel Question: What is the full name of Raphael Perez? Answer: His full name is Raphael Perez Question: Which art institution did Raphael Perez graduate from? Answer: Raphael Perez graduated from the Visual Arts Center in Be'er Sheva Question: When did Raphael Perez start painting? Answer: Raphael Perez started painting in 1989 Question: When did you start making a living selling art? Answer: Raphael Perez started making a living selling art in 1999 Question: Where does Raphael Perez live and work? Answer: Since 1995, Raphael Perez has been living and working from his studio in Tel Aviv Question: In which military framework did Raphael Perez serve in the IDF? Answer: Raphael Perez served in the artillery corps Question: Raphael Perez, what jobs did he work after his military service? Answer: Raphael Perez worked for 15 years in education in therapeutic settings for children and taught arts and movement Question: How many brothers and sisters does Raphael Perez, the Israeli painter, have? Answer: There are seven children in total, with the painter 5 sons and two daughters, that means the painter Raphael Perez has 4 more brothers and two sisters Question: What do the brothers and sisters of the painter Raphael Perez do? Answer: The elder brother David Peretz Perez was involved in the field of religious studies, the sister Hana Peretz Perez is involved in the field of education, a kindergarten teacher and child care, the brother Avi Peretz Perez who is in the United States today is a conservative rabbi but in the past was involved in education and therapy, the brother Asher Peretz Perez is involved in the fields of creativity and jewelry The twin brother Mickey Peretz Perez is a well-known industrial designer and seller. The younger sister Shlomit Peretz Perez works in a managerial position at Bezeq. Question: Tell me about the parents of the painter Raphael PerezAnswer: The painter Raphael Perez's parents are Shimon Perez Peretz and Eliza Alice Ben Yair, they were married in 1950 in Jerusalem, both were born in Morocco and immigrated to Israel in 1949, Shimon Peretz worked in a building in his youth and later as a receptionist at the Hadassah Ein Kerem Hospital, Eliza Alice Peretz dealt in child care Kindergarten, working in kindergartens and of course taking care of and raising her seven children

“Once the realization is accepted that even between the closest human beings infinite distances continue, a wonderful living side by side can grow, if they succeed in loving the distance between them which makes it possible for each to see the other whole against the sky.”

- Rainer Maria Rilke

 

(third in a series...)

 

PLEASE NOTE: i apologize for the large copyright stamp placed on this photo...while i understand it is distracting and takes away from the image, this and many other photographs of mine have been stolen and are being used for profit. This is the only way I can protect my work...thank you for understanding!!!

80's hero

Our first good glimpse of an Indo-Pacific Bottlenose Dolphin. When I was a child, I saw a documentary about the friendly dolphins of Western Australia and was captivated. I had seen dolphins from the coast of South Africa, where I grew up, but had not ever come very close to a wild one. It became a “bucket list” dream of mine to see the WA dolphins. 30 years later, I finally got to do it! The dolphins were as gregarious as described. We were fortunate to have the area to ourselves for about 10 minutes, during which time the dolphins curiously swam around and under our kayak, playfully popping up right beside us only to disappear. They “charged” toward us then dove under, showed off their amazing tails and otherwise delighted us. (When motorized boats later appeared, they swam off. Kayaking was definitely the best way to see them.). It was a very emotional moment for me, as dolphins were my favourite animal as a child, and I had longed to be this close to wild ones; the experience was just a dream come true. Special thank you to Jean Hort for recommending Mandurah! It was so worth the visit.

““Heaven can be entered only through the narrow gate. The highway to hell is broad and its gate is wide enough for all the multitudes who choose the easy way. But the gateway to divine life is small and narrow. The road is narrow and only a few ever find it.”—Jesus

What does this mean? What’s heaven? Every time Christ talks about heaven he’s talking about divine consciousness, consciousness of God, the state of samadhi (direct experience of your own True Nature). So he’s saying it’s very narrow. That means you’ve got to get your mind down to one point, not even one thought other than God and then you can go through the gate to heaven to the consciousness of God. It’s very narrow, only a few people find it. Where is it? You don’t have to get into the plane. It’s right in you, not even your body. It’s in your mind, the gate to heaven. Heaven itself, God Himself, is right there in your mind but the gate is so narrow because you have to gather all your dissipated thoughts and then the door will open and you will see the blazing light. You’ll go inside and you’ll bathe in that light and you’ll become one with that bliss. But that’s for few people, most are not even concerned about it. So for the multitudes, they are on the broad highway going in the other direction. Not that everybody’s going to go to hell. That’s not the idea. But anything less than that bliss is hell in comparison. Everything else is nothing compared to that overwhelming bliss of God-Realization.”—Swami Paramatmananda, “Talks by Swami Paramatmananda, Vol. 2”, pp. 198-199

[MAP]

 

Sunny day in Encinitas CA. Pacific view from the Self-Realization Gardens.

Movie Realization Ronin Boba Fett action figure knockoff

It's been a while since I last uploaded here so... Today, I decided to try out the point and shoot I got from Sony.

 

The DSC-WX7 model has an awesome mode which mimics the bokeh effect!!!

 

Figure: Steamboy Movie Realization

Maker: Bandai

Note: One of the best dioramas I've seen (and owned) so far... :D

12 JULY 12

 

Today my journey into the world of rain photography led to a couple of realizations. Come along with me on my journey of discovery. Shall we?

 

It was guaranteed rain all day today, at 70%. Yesterday I was kind of mad because it was positively storming all the way into town, but the moment I parked, it let up to a steady drizzle and as I said, everyone was in the tunnels, so the streets were bare. Today, go fig, it's pouring and everyone is out on the streets rushing about. I parked in my usual spot half a click from the dome, made sure I put mad time on my parking decal, and off I went. I was...key word being...was...in good spirits at the start of the trip but no sooner had I started off on the 16 block trek then my bag...my purse actually...containing my camera b/c I didn't want to haul the waterproof backpack around (I know, that totally made sense in my head too) was getting soaked. Like a momma bear to her cubs, I tucked it under my arm as far as I could to protect it, but it still continued to slither down the back. Realization number one: they make camera bags weather proof for days like these and one should probably use the bag they bought for just such occurrences, please and thank you.

 

The rain was relentless which was in truth, what I wanted, but I started not to like it as much having to walk with it pelting my back because of the slanted winds. I retreated into a local shopping center but even there, I was getting wet. Took a few photos with my PAS camera and tried to get artsy but it was too much of a juggling act to hold my large umbrella, juggle my purse, aim, shoot, worry about the lack of light, the constant rain threatening both my cameras, so I stuffed my PAS into my dry pocket...oh, yeah, by this point, my entire right side was soaked from me favoring my left with my wet purse and my DSLR into my bag.

 

I went from the center into the parking garage adjacent and noticed that from this vantage point I could see the lovely cathedral next door. Unfortunately for me, the rain was coming in in droves on that side, so I went to the other where I found a good shot for my tilt shift work. I was going to then attempt some street photography next. This was one of my rain goals, but I massively chickened out in this regard. Every time I saw someone interesting running through the rain or smoking billowing from behind some wall as they attempted to key their cigs dry, I wanted to whip out my camera, but for two reasons, the wimpiness and the issue of water everywhere I just didn't do it. Then came the point at which my day took a massive downturn. Crossing the street we have street signs that count you down...you have 10 seconds to cross the street before the light turns green and cars start rambling through. I was on 2 seconds shy of the curb when there was this lake sized puddle. I didn't think ti was that deep until my foot went in about 7 inches as I tried to hop through it with the heel of my right foot. How did I know it was deep...because the guy and girl in front of me, who were figuring out themselves how they planned to cross lake puddle, both screamed out, Oh Hell NO, and my foot went deep sea diving, and then they ran to the next corner. Realization Number 2: I'm about 8 blocks from my car, and there are no changes of clothes in there, so I'm now going to have to walk the rest of the 8 blocks with a wet sock, a wet shoe, a wet purse, an an entire wet right side of my body. Thanks rain. REally, thanks.

 

Ugh, it was so gross sloshing around in my shoe. It made this sucking sound with each step. I made my way to the bayou again to see the progress of the water and HOLY MOLY! The bayou had definitely begun to jump its banks. I walked down my usual path and then smack, my left foot landed in a puddle of water. In the greatest homage to Thundercats possibly ever, I yelled out: SNARF!!!!! Really...really?!? Now I had two wet gross soggy feet. I took to the ledge to find my way through without stepping in any more water and made it to the underpass. I set my umbrella down and jumped back b/c I saw this awesome grasshopper just hanging out, but as soon as I started taking pictures, the bayou started to flood the area I was standing in. The water became parallel with the walkway and then as I looked up, I saw it licking at my feet, so up the stairs I went to the surface level where I could really see the massive body of water just swallowing everything in its path. Whole trees were floating by and debris from everywhere. One of the funniest things I saw was the ducks. Normally they are about 20 feet down in the water, but since the water was so high, they just paddled right from the water and onto the walkway. REalizaton number 3: this was epic but this was getting dangerous and I had to go now.

 

I went across the bridge to the other side and noticed some lady filming the whole thing next to her dog. I waled down the curvature to the bottom to see first hand the massive water. I rattled off a few shots and then the water began to overtake the banks again and there I was smack dab in the middle of it as the water began to flow around my feet. I took the before and after photos right before I left.

 

Just as I left the area just in time, I heard the Irish Jig. The warning alarm that I had about 40 minutes to get back to my car before the meter maids would or could give me a ticket. From this area to the car is about a 30 minute walk, so I took just a few more pictures and then started on my way.

 

Slosh, slosh, slosh, I hit another puddle. At this point, I was just like F-it. To add insult to injury, my entire backside, but more specifically, my jeans were soaked through and it was reaching critical mass because not having dry underwear is not fun at all. I picked up the pace and began to walk faster which was nearly impossible with my squishy feet. On and on and on I walked...9 blocks....13 blocks...19 blocks...wait, no, what, SNARF!!!! Somehow in my hysteria to get back to the car, I'd missed the turn off street and was now 3 blocks past where I needed to turn off. I was beyond pissed at this point.

 

Got back to the car finally, and 4 minutes late. Thankfully b/c of the rain, I'm assuming the maids would rather stay inside instead of hassle people. Ugh...everything was wet and I only had paper towels to dry off with. I took off my left shoe and sock and my normally brown foot was a wrinkly pale whitish color. I wanted to take off my right, but I can't drive well in bare feet (and yes, I've done it before).

 

Got home finally. Discovered my entire purse was dripping wet on the inside as well. I rushed in and sent my camera to the ER with a blow dryer in lower to make sure the electronics were okay, then toweled 'er off, and sent 'er to bed with a warm blanket, then did the same for myself.

 

I'm over it, for now anyway. Next time I do rain photography, 1...wearing rain gear...as in coat...boots...the works. 2...getting the proper cover for the camera b/c its not worth jacking up your camera...3...having a change of socks and shoes, at least, at the ready in case of sheer rain melt down...and 4...SNARF!!!

#pain #love #reflection

Daytime Moon

Reflections...

 

"One moon shows in every pool; in every pool, the one moon." -Zen quote

 

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The artist is a receptacle for emotions that come from all over the place: from the sky, from the earth, from a scrap of paper, from a passing shape, from a spider's web. -Pablo Picasso

 

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Once the realization is accepted that even between the closest human beings infinite distances continue, a wonderful living side by side can grow, if they succeed in loving the distance between them which makes it possible for each to see the other whole against the sky. -Rainer Maria Rilke

 

***

Excuse me while I kiss the sky. -Jimi Hendrix

 

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“We all shine on...like the moon and the stars and the sun...we all shine on...come on and on and on...” ― John Lennon

 

***

“We are going to the moon that is not very far. Man has so much farther to go within himself.” ― Anaïs Nin

_____________

 

YouTube –High Spirits Native American Flutes

(Cedar flute in G and the B double flute)

SONG FOR WAKIYA

www.youtube.com/watch?v=LViBPfPrR90

 

Uli Geissendoerfer

www.ulimusic.com/home.html

Premik Russell Tubbs

www.premik.com/

 

***

From album Passport To HappYness

HappYness

Composed by Premik Russell Tubbs

Performed by Premik Russell Tubbs and Uli Geissendoerfer

 

www.youtube.com/watch?v=GUlvj2_2AQw

 

____________

 

Most recent recordings and projects:

 

In 2012 Premik recorded with 2011 Grammy nominee vocalist and composer Chandrika Krishnamurthy Tandon. 'Over 75 musicians came together to record the album in the US and India combining ancient traditional instruments like the rhumba, calypso, ektara, dugdugi and esraj with saxophone, banjo and piano to transcend musical boundaries.'

 

Sound Samples: www.cdbaby.com/cd/chandrikakrishnamurthyta2 Check out "JOG"

 

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Recording projects in 2010-2012 with Grammy award-winning producer and founder of Windham Hill Records Will Ackerman include albums by Fiona Jay Hawkins, Shambhu, Dean Boland, Rebecca Harrold, Ronnda Cadle and Masako.

 

Will Ackerman: ...‘The criteria for who works here go way past simple talent. Imaginary Road is my home and I’m only letting wonderful people into my home. I don’t care how talented you are; if you’re not able to wear your heart on your sleeve don’t bother to turn up. We use Keith Carlock (Sting and Steeley Dan) as a drummer too along with Arron Sterling (John Mayer and Sheryl Crow). Only last year I met Premik Russel Tubbs who plays sax and wind synths for us.

 

‘Premik has become part of the family...'

www.newagemusicworld.com/will-ackerman-interview-new-in-2...

imaginaryroadstudios.com/

 

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Premik recorded with Heidi Breyer and accompanied her at the ZMR Awards 2013, staged in New Orleans.

www.zonemusicreporter.com/admin/performers.asp

ZMR Awards 2013 -Best Instrumental Album – Piano - “Beyond the Turning” - Heidi Breyer - Winterhall Records, produced at Synchrosonic Productions by Grammy winner Corin Nelsen. www.heidibreyer.com/

 

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New Age / Ambient / World Top 100 Radio Chart

ZoneMusicReporter.com

Top 100 Radio Play - #1 Top Recordings for January 2014

Title: Call of the Mountains - Artist: Masako

www.zonemusicreporter.com/charts/top100.asp

Premik plays wind synth on tracks 4 "Watching the Clouds", & 9 "Purple Indulgence".

 

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Premik, in conjunction with jazz pianist Uli Geissendoerfer heads Bangalore Breakdown, an exciting, world music ensemble. They released their first CD, titled Diary, in 2008. In the words of noted Jazz author Bill Milkowski: Is it world music? Is it jazz? Is it some kind of new uncategorizable fusion that hasn’t yet been labeled?

Sound samples here: www.bangalorebreakdown.com/music.html

 

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Premik and Uli Geissendoerfer released in 2014 their own collaborative duo CD titled Passport to 'Happyness' (yes, happiness with a 'y'') www.ulimusic.com

 

www.flickr.com/photos/42514297@N04/15543396956/

 

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Premik will soon be featured in Carman Moore's Cd “Concerto for Ornette” in which Premik will play the orchestral solo saxophone part. Premik is also the featured saxophonist with SKYBAND on its recording of Carman Moore’s “DON AND BEA IN LOVE,” a fantasy concept album roughly about the intense Renaissance love between Dante and Beatrice which, in part, takes place in outer space! Carman Moore is a 2013 Guggenheim Fellowship winner. www.carmanmoore.com

 

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Premik’s ‘Journey To Light Ensemble’

Sound is East/West, jazz., a journey....

With Premik Russell Tubbs (saxpohones, flutes, lap steel, wind synth),

www.premik.com

Dave Phelps (guitar),

www.davidphelpsguitar.com/

Leigh Stuart (cello),

leighstuart.com/about/

Nathan Peck (upright & electric bass),

www.alexskolnick.com/biography-nathan-peck/

Todd Isler (drums, percussion)

toddisler.com/

Naren Budakar (tabla)

www.sooryadance.com/html/Milan/naren.htm

Watch for a Journey To Light Ensemble album to be released in 2014

 

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TriBeCaStan

Premik (saxophones, flutes, lap steel, wind synth)

tribecastan.tv/

 

TriBeCaStan's "Coal Again"- Cd Release 2014

www.flickr.com/photos/42514297@N04/15447303643/in/photost...

 

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Performing in:

25th Anniversary of the Rainforest Fund Benefit Concert

Thursday, April 17, 2014

Carnegie Hall

Stern Auditorium / Perelman Stage

7 PM

www.carnegiehall.org/Calendar/2014/4/17/0700/PM/25th-Anni...

 

***

 

Premik solo in SINGING THE OCEANS ALIVE CONCERT with the ROYAL PHILHARMONIC ORCHESTRA

Fairfield Hall concert LONDON, ENGLAND APRIL 25, 2014

 

Watch/Listen

YouTubes

 

Premik solo with the London Royal Philharmonic performing "Apla Kathar."

The main melody was composed by Sri Chinmoy & orchestrated by Vapushtara Matthijs Jongepier.

www.youtube.com/watch?v=XbhReDbyIOY

 

High praise from Craig Pruess:

"The piece was excellent, thrilling even, very well orchestrated, and your playing was note perfect. An honor to work with you, my man." –Craig Pruess Composer, Musician, Arranger, and a Gold & Platinum Record Producer

www.heaven-on-earth-music.co.uk/

 

www.youtube.com/watch?v=4euUuBNUzco

Song of the Ocean by Kristin Hoffmann

All performers of the evening take the stage with the London Royal Philharmonic Orchestra

 

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Premik Russell Tubbs | The Music of Karl Jenkins | Carnegie Hall

MARTIN LUTHER KING DAY

Monday, January 19, 2015

Premik Russell Tubbs played "bansuri & ethnic flutes" in this concert. (Bansuri is an Indian bamboo flute).

 

nyconcertreview.com/reviews/distinguished-concerts-intern...

Distinguished Concerts International New York (DCINY) presents The Music of Karl Jenkins in Review

 

www.karljenkins.com/

 

__________________

 

Contact/Listen

 

www.premik.com

www.facebook.com/premik.tubbs

www.reverbnation.com/premik

www.broadjam.com/premik

www.myspace.com/premik

www.emusic.com/album/premik/mission-transcendence/10884302/

en.wikipedia.org/wiki/Premik_Russell_Tubbs

New music coming soon!

__________________

 

Short Bio

 

World / Jazz / Experimental / Improv / East-West / Ambient / Pop

PREMIK RUSSELL TUBBS

 

Premik, a composer, arranger, producer and an accomplished multi-instrumentalist performs on various flutes, soprano, alto and tenor saxophones, wind synthesizers, and lap steel guitar.

 

Premik has worked with everyone from Carlos Santana, Whitney Houston, Herbie Hancock, John McLaughlin, Ravi Shankar, Narada Michael Walden, Clarence Clemons, Ornette Coleman, Jackson Browne, Jean-Luc Ponty, Lonnie Liston-Smith, Scarlet Riveria, James Taylor, Sting and Lady Gaga, just to name a few. He is equally adept in pop, R&B, jazz, world and experimental genres.

 

Sax solos on #1 Hits -: “How Will I Know” (Whitney Houston) and “Baby, Come To Me” (Regina Belle).

 

Premik's first major recording breakthrough was with John McLaughlin and the Mahavishnu Orchestra on the album“Visions of the Emerald Beyond.” Premik was a major part of the landmark Carlos Santana album "The Swing of Delight" which featured Herbie Hancock as co-arranger and co-musical director. Also featured were Wayne Shorter, Tony Williams, Ron Carter and several members of the Santana band.

 

www.premik.com/recordings/discography/

 

In 1978 Premik joined Carlos Santana on a six-week European tour as part of an opening act for the Santana Band called Devadip Oneness.

www.youtube.com/watch?v=beD58ordH08

"Gardenia" - DEVADIP European tour w/ Carlos Santana, Dec.'78 in Paris

 

www.youtube.com/watch?feature=player_embedded&v=juVuh...

!978 Devidip Orchestra Live In Sweden

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YouTube -DEVADIP CARLOS SANTANA ~~ HANNIBAL ~~ 1980

Russel Tubbs, saxo

Devadip Santana, guitar

www.youtube.com/watch?v=lv_jsp_43h0

_____________________

_____________________

 

Looking for music for your film or project?

Let’s talk...

www.premik.com

 

To view as slideshows click links below (non-animated).

For Flickr animated slideshow click double box icon at the top right of the album.

www.flickr.com/photos/42514297@N04/sets/72157632988389457...

View “A Life Of Music - to be cont.'d ...(with GRATITUDE!)” slideshow

 

View as non-animated slideshows

For animated slideshows click double box at right corner of the album

www.flickr.com/photos/42514297@N04/sets/72157635185040413...

View “Photos for Media” slideshow

 

My name for this creation by Glen at Eagle Customs in Northampton.

This photo alone doesn't do justice to the unique artistry and fine craftsmanship involved in the realization of Glen's vision

eaglecustomportals.co.uk/home/2514361

Batman Watches the city of Gotham

 

Movie Realization Batman (SIC) And Makeshift Batsignal

I promise my photos aren't always this depressing.

There just happens to be a lot going on right now.

 

There's a lot more to everybody then everybody knows, and it's ok if people think im crazy, because everyone is a little bit crazy

  

The realization that each random passerby is living a life as vivid and complex as your own. Narrated, written, directed, edited and coined by John Koen

Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu) is a popular Hindu deity, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Lord Narayana and Lord Hari. As one of the five primary forms of God in the Smarta tradition, He is conceived as "the Preserver or the Protector" within the Trimurti, the Hindu Trinity of the divinity.

 

In Hindu sacred texts, Vishnu is usually described as having dark complexion of water-filled clouds and as having four arms. He is depicted as a blue being, holding a padma (lotus flower) in the lower left hand, the Kaumodaki gada (mace) in the lower right hand, the Panchajanya shankha (conch) in the upper left hand and the discus weapon Sudarshana Chakra in the upper right hand.

 

Adherents of Hinduism believe Vishnu's eternal and supreme abode beyond the material universe is called Vaikuntha, which is also known as Paramdhama, the realm of eternal bliss and happiness and the final or highest place for liberated souls who have attained Moksha. Vaikuntha is situated beyond the material universe and hence, cannot be perceived or measured by material science or logic. Vishnu's other abode within the material universe is Ksheera Sagara (the ocean of milk), where he reclines and rests on Ananta Shesha, (the king of the serpent deities, commonly shown with a thousand heads). In almost all Hindu denominations, Vishnu is either worshipped directly or in the form of his ten avatars, the most famous of whom are Rama and Krishna.

 

The Puranabharati, an ancient text, describes these as the dashavatara, or the ten avatars of Vishnu. Among the ten described, nine have occurred in the past and one will take place in the future as Lord Kalki, at the end of Kali Yuga, (the fourth and final stage in the cycle of yugas that the world goes through). These incarnations take place in all Yugas in cosmic scales; the avatars and their stories show that gods are indeed unimaginable, unthinkable and inconceivable. The Bhagavad Gita mentions their purpose as being to rejuvenate Dharma, to vanquish those negative forces of evil that threaten dharma, and also to display His divine nature in front of all souls.

 

The Trimurti (three forms) is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer, preserver or protector and Shiva the destroyer or transformer." These three deities have also been called "the Hindu triad" or the "Great Trinity", all having the same meaning of three in One. They are the different forms or manifestation of One person the Supreme Being or Narayana/Svayam Bhagavan.

 

Vishnu is also venerated as Mukunda, which means God who is the giver of mukti or moksha (liberation from the cycle of rebirths) to his devotees or the worthy ones who deserve salvation from the material world.

 

ETYMOLOGY

The traditional explanation of the name Vishnu involves the root viś, meaning "to settle" (cognate with Latin vicus, English -wich "village," Slavic: vas -ves), or also (in the Rigveda) "to enter into, to pervade," glossing the name as "the All-Pervading One". Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, "one who enters everywhere". He also writes, atha yad viṣito bhavati tad viṣnurbhavati, "that which is free from fetters and bondages is Vishnu".

 

Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning "presence everywhere" ("As he pervades everything, vevesti, he is called Vishnu"). Adi Shankara states (regarding Vishnu Purana, 3.1.45): "The Power of the Supreme Being has entered within the universe. The root viś means 'enter into'." Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: "The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra 'whatever that is there is the world of change.' Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu."

 

SACRET TEXTS - SHRUTI & SMRITI

Shruti is considered to be solely of divine origin. It is preserved as a whole, instead of verse by verse. It includes the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda) the Brahmanas, the Aranyakas and the Upanishads with commentaries on them.

 

Smṛti refers to all the knowledge derived and inculcated after Shruti had been received. Smrti is not 'divine' in origin, but was 'remembered' by later Rishis (sages by insight, who were the scribes) by transcendental means and passed down through their followers. It includes the Bhagavata Purana and the Vishnu Purana which are Sattva Puranas. These both declare Vishnu as Para Brahman Supreme Lord who creates unlimited universes and enters each one of them as Lord of Universe.

 

SHRUTI

 

VAISHNAVA CANON

The Vaishnava canon presents Vishnu as the supreme being, rather than another name for the Sun God, who also bore the name Suryanarayana and is considered only as a form of Vishnu.

 

VEDAS

In the Yajur Veda, Taittiriya Aranyaka (10-13-1), Narayana suktam, Lord Narayana is mentioned as the supreme being. The first verse of Narayana Suktam mentions the words "paramam padam", which literally mean "highest post" and may be understood as the "supreme abode for all souls". This is also known as Param Dhama, Paramapadam, or Vaikuntha. Rig Veda 1:22:20a also mentions the same "paramam padam". This special status is not given to any deity in the Vedas apart from Lord Vishnu/Narayana.[citation needed] Narayana is one of the thousand names of Vishnu as mentioned in the Vishnu Sahasranama. It describes Vishnu as the All-Pervading essence of all beings, the master of - and beyond - the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. This illustrates the omnipresent characteristic of Vishnu. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called "Preserver of the universe".

 

Vishnu is the Supreme God who takes manifest forms or avatars across various ages or periods to save humanity from evil beings, demons or Asuras. According to the extant Hindu texts and traditions, Lord Vishnu is considered to be resident in the direction of the "Makara Rashi" (the "Shravana Nakshatra"), which is about coincident with the Capricorn constellation. In some of the extant Puranas, and Vaishnava traditions, Vishnu's eye is considered to be situated at the infinitely distant Southern Celestial Pole.

 

Following the defeat of Indra and his displacement as the Lord of Heaven or Swarga, Indra asks Lord Vishnu for help and thus Lord Vishnu takes his incarnations or avatars to Earth to save mankind, thus showing his position as Supreme God to all of creation.

 

In the Puranas, Indra frequently appears proud and haughty. These bad qualities are temporarily removed when Brahma and/or Shiva give boons to Asuras or Rakshasas such as Hiranyaksha, Hiranyakashipu and Ravana, who are then able to defeat Indra in wars between Devas and Asuras. The received boons often made Asuras virtually indestructible.

 

Indra has no option but to seek help from Vishnu. Indra prays before Vishnu for protection and the Supreme Lord obliges him by taking avatars and generating himself on Earth in various forms, first as a water-dweller (Matsya, fish), then as an amphibious creature (Kurma avatar or Tortoise), then as a half-man-half-animal (Varaha the pig-faced, human-bodied Lord, and Narasimha the Lord with lion's face and claws and a human body). Later, Vishnu appears as human beings (Vamana the short-heighted person), Parashurama, Rama, Krishna, Buddha and finally as Kalki for performing his task of protecting his devotees from demons and anti-religious entities.

 

Vishnu's supremacy is attested by his victories over those very powerful entities. It is further attested by the accepted iconography and sculptures of Vishnu in reclining position as producing Brahma emerging from his navel. Brahma the creator is thus created in turn by Vishnu out of his own person. Instead Vishnu takes various avatars to slay or defeat those demons. But it is to be noted that Vishnu also provided boons to Akupresura, a bear faced demon who was destroyed by Lord Shiva.

 

Vishnu's actions lowered Indra's ranking among Hindu deities and led to the ascendancy of Vishnu.

 

Few temples are dedicated to the Sun or Suryanarayana, nor indeed Indra, nor does Indra figure largely in the Hindu religion.

 

Indra is almost completely absent from the deities considered as the chief or most important deity.

 

RIGVEDA

In the Rigveda, Vishnu is mentioned 93 times. He is frequently invoked alongside other deities, especially Indra, whom he helps in killing Vritra and with whom he drinks Soma. His distinguishing characteristic in the Vedas is his association with light. Two Rigvedic hymns in Mandala 7 are dedicated to Vishnu. In 7.99, Vishnu is addressed as the god who separates heaven and earth, a characteristic he shares with Indra.

 

The Rig Veda describes Vishnu as younger brother to Indra as Vamana. In Vaishnava canon the 'Vishnu' who is younger brother to Indra is identified as Vamana, Avatar of Vishnu, hence referred to as Vishnu by Vaishnavites. Vishnu is the Supreme God who lives in the highest celestial region, contrasted against those who live in the atmospheric or terrestrial regions. Vishnu is content with mere prayer, unlike almost all of the other gods who receive sacrificial offerings such as Havis, which is given using clarified butter, or Soma. Later foreign translators have view that Vedas place Indra in a superior position to Vishnu's Avatar of Vamana but in fact Vamana helps Indra by restoring his Kingdom.

 

An alternate translation is provided by Wilson according to Sayana:

 

When Thy (younger brother) Viṣṇu (Vamana) by (his) strength stepped his three paces, then verily thy beloved horses bore thee. (Rigveda 8:12:27)

 

Wilson mentions Griffith's possible translation as a footnote. However the following verse from Rigveda renders the above translation by Wilson more probable.

 

Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. (Rig veda 1:154:4)

 

Wilson offers an alternate translation for Rigveda 10:113:2:

 

Viṣṇu offering the portion of Soma, glorifies by his own vigor that greatness of his. Indra, the lord of heaven, with the associated gods having slain Vritra, became deserving of honour. (Rigveda 10:113:2)

 

This verse sees Vishnu as one who is glorified by his own strength, while Indra became deserving of honor after having slain Vritra only in association with other gods.

 

However Vishnu's praise for other gods does not imply worship. Wilson translates:

 

Viṣṇu, the mighty giver of dwellings praises thee, and Mitra and Varuna; the company of Maruts imitates thee in exhilaration. (Rigveda 8:15:9) (page 280)

 

The following verses show categorically Vishnu as distinguished from other gods in Rigveda.

 

He who presents (offering) to Viṣṇu, the ancient, the creator, the recent, the self-born; he who celebrates the great birth of that mighty one; he verily possessed of abundance, attains (the station) that is to be sought (by all). (Rigveda 1:156:2) (page 98)

 

No being that is or that has been born, divine Viṣṇu, has attained the utmost limit of thy magnitude, by which thou hast upheld the vast and beautiful heaven, and sustained the eastern horizon of Earth.(Rigveda 7:99:2) (page 196)

 

The divine Viṣṇu, the best of the doers of good deeds, who came to the pious instituter of rite (Indra), to assist (at its celebration), knowing (the desires of the worshiper), and present at the three connected period (of worship), shows favor to the Arya, and admits the author of the ceremony to a share of the sacrifice. (Rigveda 1:156:5) (page 99)

 

Jan Gonda, the late Indologist, states that Vishnu, although remaining in the background of Indra's exploits, contributes by his presence, or is key to Indra's success. Vishnu is more than a mere companion, equal in rank or power to Indra, or sometime the one who made Indra's success possible.

 

Descriptions of Vishnu as younger to Indra are found in only the hymns to Indra, but in a kathenotheism religion like that of the Rigveda, each god, for a time, is supreme in the mind of the devotee.

 

In the Rig Vedic texts, the deity or god referred to as Vishnu is the Sun God, who also bears the name 'Suryanarayana'. By contrast, the 'Vishnu' referred to in 'Vishnu Purana', 'Vishnu Sahasranamam' and 'Purusha Sooktham' is Lord Narayana, the Consort of Lakshmi. Vaishnavites make a further distinction by extolling the qualities of Vishnu by highlighting his differences from other deities such as Shiva,[citation needed] Brahma or Surya.

 

THREE STEPS

Hymn 7.100 refers to the celebrated 'three steps' of Vishnu (as Trivikrama) by which he strode over the universe and in three places planted his step. The 'Vishnu Suktam' (RV 1.154) says that the first and second of Vishnu's strides (those encompassing the earth and air) are visible to men and the third is in the heights of heaven (sky). This last place is described as Vishnu's supreme abode in RV 1.22.20:

 

The princes evermore behold / that loftiest place where Vishnu is / Laid as it were an eye in heaven.(trans. Griffith)

 

Griffith's "princes" are the sūri, either "inciters" or lords of a sacrifice, or priests charged with pressing the Soma. The verse is quoted as expressing Vishnu's supremacy by Vaishnavites.

 

Though such solar aspects have been associated with Vishnu by tradition as well as modern-scholarship, he was not just the representation of the sun, as he moves both vertically and horizontally.

 

In hymns 1.22.17, 1.154.3, 1.154.4 he strides across the earth with three steps, in 6.49.13, 7.100.3 strides across the earth three times and in 1.154.1, 1.155.5,7.29.7 he strides vertically, with the final step in the heavens. The same Veda also says he strode wide and created space in the cosmos for Indra to fight Vritra. By his stride he made dwelling for men possible, the three forming a symbolic representation of the dwelling's all-encompassing nature. This nature and benevolence to men were Vishnu's enduring attributes. As the triple-strider he is known as Trivikrama and as Urukrama, for the strides were wide.

 

BRAHMANAS

The Brahmanas are commentaries on the Vedas and form part of the Shruti literature. They are concerned with the detail of the proper performance of rituals. In the Rigveda, Shakala Shakha: Aitareya Brahmana Verse 1 declares: agnir vai devānām ava mo viṣṇuḥ paramus, tadantareṇa sarvā anyā devatā - Agni is the lowest or youngest god and Vishnu is the greatest and the highest God.

 

The Brahmanas assert the supremacy of Lord Vishnu, addressing him as "Gajapati", the one whom all sacrifices are meant to please. Lord Vishnu accepts all sacrifices to the demigods and allots the respective fruits to the performer In one incident, a demonic person performs a sacrifice by abducting the Rishis (sages), who meditate by constantly chanting God's name. The sacrifice is meant to destroy Indra. But the rishis, who worship Indra as a demigod, alter one pronunciation of the Veda Mantra, reversing the purpose of the sacrifice. When the fruit of the sacrifice is given and the demon is on the verge of dying, he calls to Vishnu, whom he addresses as Supreme Godhead and "the father of all living entities including himself".

 

Aitareya Brahmana 1:1:1 mentions Vishnu as the Supreme God. But in the Vaishnava canon, in different ages, with Vishnu in different avatars, his relationship with the asuras or demons, was always adversarial. The asuras always caused harm, while the sages and devas or celestial beings, did penance and called to Vishnu for protection. Vishnu always obliged by taking an avatar to vanquish the asuras. In the Vaishnava canon, Vishnu never gave or granted any boons to the asuras, distinguishing him from the gods Shiva and Brahma, who did. He is the only God called upon to save good beings by defeating or killing the asuras.

 

Sayana writes that in Aitareya Brahmana 1:1:1 the declaration agnir vai devānām ava mo viṣṇuḥ paramus,tadantareṇa sarvā anyā devatā does not indicate any hierarchy among gods. Even in Rigveda Samhita, avama and parama are not applied to denote rank and dignity, but only to mark place and locality.

 

In Rigveda 1:108:9,: yadindrāghnī avamasyāṃ pṛthivyāṃ madhyamasyāṃ paramasyāmuta sthaḥ | i.e., in the lowest place, the middle (place), and the highest (place). Agni, the fire, has, among the gods, the lowest place; for he resides with man on the earth; while the other gods are either in the air, or in the sky. Vishnu occupies the highest place. The words avama and parama are understood as 'First' and 'Last' respectively. To support this claim, Sayana adduces the mantra (1,4. As'val. Sr. S. 4, 2), agnir mukham prathamo devathanam samathanam uttamo vishnur asit, i.e., Agni was the first of the deities assembled, (and) Vishnu the last.

 

In the Kausitaki Brahmana (7.1) Agni is called Aaradhya (instead of avama), and Visnu parardha(instead of parama),i.e., belonging to the lower and higher halves (or forming the lower and higher halves). The Vishnu Purana gives tremendous importance to the worship of Vishnu and mentions that sacrifices are to begin only with both the lighting of fire or 'Agni', pouring of sacrificial offerings to Vishnu in 'Agni' so that those offerings reach and are accepted by Vishnu. Worship of Vishnu through Yajnas (or Homams) and other rituals, will not achieve the desired result if Agni's role is neglected.

 

Muller says "Although the gods are sometimes distinctly invoked as the great and the small, the young and the old (Rig veda 1:27:13), this is only an attempt to find the most comprehensive expression for the divine powers, and nowhere is any of the gods represented as the subordinate to others. It would be easy to find, in the numerous hymns of the Veda, passages in which almost every single god is represented as supreme and absolute."

 

However this notion is not completely correct as per the following verses, which shows Rigveda describe one or more gods as subject to other god(s).

 

Him whose high law not Varuna nor Indra, not Mitra, Aryaman, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship. (Rigveda 2.038.09)

 

I invite to this place, with reverential salutations, for my good, that divine Savita, whose functions neither Indra, nor Varun.a, nor Mitra nor Aryaman nor Rudra nor the enemies (of the gods), impede. (Rigveda 2.038.09)

 

SMRITI

 

VISHNU SMRITI

The Vishnu Smṛti, is one of the later books of the Dharmashastra tradition of Hinduism and the only one that focuses on the bhakti tradition and the required daily puja to Vishnu, rather than the means of knowing dharma. It is also known for its handling of the controversial subject of the practice of sati (self-immolation of a widow on her husband's funeral pyre). The text was composed by an individual or group. The author(s) created a collection of the commonly known legal maxims that were attributed to Vishnu into one book, as Indian oral culture began to be recorded more formally.

 

BHAGAVATA PURANA

Vishnu is the only Bhagavan as declared in the Bhagavata 1:2:11 in the verse: vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti sabdyate, translated as "Learned transcendentalists who know the Absolute Truth call this non-dual substance as Brahman, Paramātma and Bhagavan."

 

VISHNU PURANA

In the Vishnu Purana (6:5:79) the personality named Parashara Rishi defines six bhagas:

 

aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā

 

Jiva Gosvami explains the verse in Gopala Champu (Pūrva 15:73) and Bhagavata Sandarbha 46:10:

 

jñāna-śakti-balaiśvarya-vīrya-tejām.sy aśeṣataḥ

bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ

 

"The substantives of the word bhagavat (bhagavat-śabda-vācyāni) are unlimited (aśeṣataḥ) knowledge (jñāna), energies (śakti), strength (bala), opulence (aiśvarya), heroism (vīrya), splendor (tejas), without (vinā) objectionable (heyair) qualities (guṇādibhiḥ)."

 

SANGAM LITERATURE

Tamil Sangam literature (300BCE to 500CE) mentions mAyOn, or the dark one, as the supreme deity who creates, sustains and destroys the universe. Paripadal 3 describes the glory of Thirumal in the most superlative terms.

 

Paripadal by kaduvan iLaveyinanAr:

 

"thIyinuL theRal nI poovinuL naaRRa nI kallinuL maNiyu nI sollinuL vaaymai aRaththinuL anbu nI maRaththinuL mainthu nI vEthaththu maRai nI boothaththu madhalu nI vencudar oLiyu nI thingaLuL aLiyu nI anaiththu nI anaiththinut poruLu nI"

 

The last line states that Lord Vishnu is the supreme deity who is the inner controller (Antaryamin) of the entire universe. This is one of the Lord's glories, which is first mentioned in Vedas and later propounded by Alwars in Prabhandams and Sri Vaishnavaite Acharyas in various commentaries

 

The Sri Ranganathaswamy Temple and Vishnu, Lakshmi is mentioned in Tamil works of literature of the Sangam era, including the epic Silapadikaram (book 11, lines 35–40):

 

āyiram viritteḻu talaiyuṭai aruntiṟaṟ

 

pāyaṟ paḷḷip palartoḻu tētta viritiraik kāviri viyaṉperu turuttit tiruvamar mārpaṉ kiṭanta vaṇṇamum

 

On a magnificent cot having a thousand heads spread out, worshipped and praised by many, in an islet surrounded by Kaveri with bellowing waves, is the lying posture of the one who has Lakshmi sitting in his chest.

 

THEOLOGICAL ATTRIBUTES

The actual number of Vishnu's auspicious qualities is countless, although his six most-important "divine glories" are:

 

Jnana (Omniscience); defined as the power to know about all beings simultaneously;

Aishvarya (Sovereignty), derived from the word Ishvara which means unchallenged rule over all;

Shakti (Power or Energy), the capacity to make the impossible possible;

Bala (Strength), the capacity to support everything by will and without any fatigue;

Virya (Vigour), the power to retain immateriality as the Supreme Spirit or Being in spite of being the material cause of mutable creations;

Tejas (Splendor), which expresses self-sufficiency and the capacity to overpower everything by spiritual effulgence.

 

Other important qualities attributed to Vishnu are Gambhirya (inestimatable grandeur), Audarya (generosity), and Karunya (compassion). Natya Shastra lists Vishnu as the presiding deity of the Sṛngara rasa.

 

The Rigveda says: Vishnu can travel in three strides. The first stride is the Earth. The second stride is the visible sky. The third stride cannot be seen by men and is the heaven where the gods and the righteous dead live. (This feature of three strides also appears in the story of his avatar Vamana/Trivikrama.) The Sanskrit for "to stride" is the root kram; its reduplicated perfect is chakram (guņa grade) or chakra (zero-grade), and in the Rigveda he is called by epithets such as vi-chakra-māņas = "he who has made 3 strides". The Sanskrit word chakra also means "wheel". That may have suggested the idea of Vishnu carrying a chakra.

 

FIVE FORMS

In Shree Vaishnavism, another school dating from around the 10th century AD, Vishnu assumes five forms:

 

In the Para Form, Para is the highest form of Vishnu found only in Sri Vaikunta also called Moksha, along with his consort Lakshmi, (and Bhumi Devi and Nila devi, avatars of Lakshmi) and surrounded by liberated souls like Ananta, Garuda, and a host of Muktas (liberated souls).

In the Vyuha form, Vishnu assumes four forms, which exercise different cosmic functions and controls activities of living beings.

In the Vibhava form, Vishnu assumes various manifestations, called Vibhavas, more popularly known as Avataras from time to time, to protect the virtuous, punish evil-doers and re-establish righteousness.

In the Antaryami; "Dwelling within" or "Suksma Vasudeva" form, Vishnu exists within the souls of all living beings and in every substance.

In the Arcavatara or Image manifestation, Vishnu is visible and therefore easily approachable by devotees since Para, Vyuha, Vibhava and Antaryami forms can only be imagined or meditated upon because they are beyond our reach. Such images can be

Revealed by Vishnu, for example, a self-manifested (Swayambhu) icon (murti), e.g. The Mahavishnu Temple at Tirunelli, The Sri Ranganathaswamy Temple at Srirangam, The Tirumala Venkateshwara Temple, etc.; or

Installed by Devas or celestial beings such as such as Guruvayur Temple installed by Vayu; or

Installed by humans, and consecrated according to Vaishnava Agama shastras or scriptures such as Lord Jagannatha of Jagannath Temple (Puri) at Puri.

 

RELATIONS WITH OTHER DEITIES

 

SHIVA

The three gods of the Trimurti clan are inseparable and in harmony in view of their common vision and universal good. They are perfectly ideal in all respects.

 

Both Asuras and Devas played supportive roles in this story by keeping company with Vishnu in his incarnated forms. Hanuman is a vanara who is completely dedicated to Rama. He gives Vishnu company and obeys his command, while playing an important part in Rama's life. He is regarded in Vaishnava canon because it is through blessings that Hanuman is born. Thus, Hanuman, Vishnu's constant companion, with his idol appearing temples of Rama, Krishna and Narasimha, i.e. all of Vishnu's avatars, is considered by Vaishnavas.

 

Syncretic forces produced stories in which the two deities were shown in cooperative relationships and combined forms. Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara). This dual form, which is also called Harirudra, is mentioned in the Mahabharata.

 

LAKSHMI

Vishnu's consort is Lakshmi, the goddess of wealth (also known as Maya). The Samvit (the primary intelligence/dark matter) of the universe is Vishnu, while the other five attributes emerge from this samvit and hence Maya or dark energy of the universe is Lakshmee is his ahamata, activity, or Vishnu's Power. This power of God, Maya or Shakti, is personified and has multiple names: Shree, Lakshmi, Maya, Vishnumaya or Mahamaya. She is said to manifest as Kriyashakti, (Creative Activity) and Bhutishakti (Creation). This world requires Vishnu's creativity. He therefore needs Lakshmi to always be with Him. Her various avatars as Lord Vishnu's consorts are Varahavatar (Bhoodevi) or Bhoomi, Ramavatar Seeta, Krishnavatar Rukmini)

 

SARASWATI & GANGA

According to Brahma Vaivarta Purana, Lord Vishnu had three wives Lakshmi, Saraswati and Ganga. Due to their constant quarrelsome nature among them. Once Ganga tried to be close with Vishnu, this rebuked Saraswati but Lakshmi tried to pacify them but faced a curse rather. As per the curse, Lakshmi to appear as Tulasi. Sarawati cursed Ganga to run as a river in the world and Saraswati was cursed to run as a river in the netherworld. After this, Lord Vishnu transformed and became Brahma and Shiva to pacify Saraswati and Ganga.

 

GARUDA

Vishnu's mount (Vahana) is Garuda, the eagle. Vishnu is commonly depicted as riding on his shoulders.

 

ICONOGRAPHY

According to various Puranas, Vishnu is the ultimate omnipresent reality and is shapeless and omnipresent. However, a strict iconography governs his representation, whether in pictures, icons, or idols:

 

He has four arms and is male: The four arms indicate his all-powerful and all-pervasive nature. His physical existence is represented by the two arms in the front, while the two arms at the back represent his presence in the spiritual world. The Upanishad Gopal Uttartapani describes the four arms.

The Shreevatsa mark is on his chest, symbolizing his consort Lakshmi.

He wears the auspicious "Kaustubha" jewel around his neck and a garland of vaijayanti flowers (Vanamala). Lakshmi dwells in this jewel, on Vishnu's chest.

A crown adorns his head: The crown symbolizes his supreme authority. This crown sometimes includes a peacock feather, borrowing from his Krishna-avatar.

He wears two earrings: The earrings represent inherent opposites in creation — knowledge and ignorance; happiness and unhappiness; pleasure and pain.

He rests on Ananta, the immortal and infinite snake.

 

Vishnu is always to be depicted holding four attributes:

 

A conch shell or Shankha, named Panchajanya, is held by the upper left hand. It represents Vishnu's power to create and maintain the universe. Panchajanya represents the five elements or Panchabhoota – water, fire, air, earth and sky or space. It also represents the five airs or Pranas that are within the body and mind. The conch symbolizes that Vishnu is the primeval Divine sound of creation and continuity. It also represented as Om. In the Bhagavad Gita, Krishna avatara states that of sound vibrations, 'He is Om'.

The Chakra, a sharp, spinning, discus-like weapon, named "Sudarshana", is held by the upper right hand. It symbolizes the purified spiritualized mind. The name Sudarshana is derived from two words – Su, which means good, superior, and Darshana, which means vision or sight; together. The Chakra represents destruction of ego in the awakening and realization of the soul's original nature and god, burning away spiritual ignorance and illusion, and developing higher spiritual vision and insight to realize god.

A mace or Gada, named "Kaumodaki", is held by the lower right hand. It symbolizes that Vishnu's divine power is the source of all spiritual, mental and physical strength. It also signifies Vishnu's power to destroy materialistic or demonic tendencies (Anarthas) that prevent people from reaching god. Vishnu's mace is the power of the Divine within us to spiritually purify and uplift us from our materialistic bonds.

A lotus flower or Padma is held by the lower left hand. It represents spiritual liberation, Divine perfection, purity and the unfolding of Spiritual consciousness within the individual. The lotus opening its petals in the light of the Sun is indicative of the expansion and awakening of our long dormant, original spiritual consciousness in the light of god. The lotus symbolizes that god is the power and source from which the universe and the individual soul emerges. It also represents Divine Truth or Satya, the originator of the rules of conduct or Dharma, and Divine Vedic knowledge or Jnana. The lotus also symbolizes that Vishnu is the embodiment of spiritual perfection and purity and that He is the wellspring of these qualities and that the individual soul must seek to awaken these intrinsic Divine qualities from Vishnu by surrendering to and linking with Him.

 

To this may be added, conventionally, the vanamaala flower garland, Vishnu's bow (Shaarnga/Kodand) and his sword Nandaka. A verse of the Vishnu Sahasranama stotram states;vanamālī gadhī shārngī shanki chakri cha nandaki / shrīmān nārāyaņo vişņo vāsudevo abhirakşatu//; translation: Protect us Oh Lord Narayana who wears the forest garland,who has the mace, conch, sword and the wheel. And who is called Vishnu and the Vasudeva.

 

In general, Vishnu's body is depicted in one of the following three ways:

 

Standing on a lotus flower, often with Lakshmi, his consort, beside him on a similar pedestal.

Reclining on the coiled-up thousand-hooded Shesha Naga, with Lakshmi seated at his feet; the assemblage rests on the "Kshira Sagar" (ocean of milk). In this representation, Brahma is depicted as sitting on a lotus that grows out of Vishnu's navel.

Riding on the back of his eagle mount, known as Garuda. Another name for Garuda is "Veda atma"; Soul of the Vedas. The flapping of his wings symbolizes the power of the Divine Truth of Vedic wisdom. Also the eagle represents the soul. Garuda carrying Vishnu symbolizes the soul or jiva atma carrying the Super soul or Param atma within it.

 

AVATARS

Ten avatars (dashavatara) of Vishnu are the most prominent: Apart from the most prominent incarnations there are believed to more.

 

The most commonly believed incarnations of Vishnu are:

 

Matsya, the fish that kills Damanaka to save the vedas and also saves Manu from a great flood that submerges the entire Earth.

Kurma, the turtle that helps the Devas and Asuras churn the ocean for the nectar of immortality.

Varaha, the boar that rescues the Earth and kills Hiranyaksha.

Narasimha, the half-lion half human, who defeats the demon Hiranyakashipu.

Vamana, the dwarf that grows into a giant to save the world from King Bali.

Parashurama, "Rama of the battle axe", a sage who appeared in the Treta Yuga. He killed Kartavirya Arjuna's army and clan and then killed all the kshatriyas 21 times.

Rama, the prince and king of Ayodhya who killed the Demon King Raavan.

Krishna, the eighth avatar of Vishnu, who takes part in the Mahabharata epic. Krishna is worshipped as the Supreme Avatar of Vishnu (Supreme Personality of Godhead) in Gaudiya-Vaishnava philosophy.

Buddha, the ninth avatar of Vishnu.

Kalki, the tenth Avatar of Vishnu and said to be the harbinger of the end Kali Yuga. This avatar of Vishnu is yet to come.

 

Some versions of the above list include Hayagreeva among the Dashavataras while some include Buddha as ninth avatar of Vishnu. Another 22 avatars are given in Chapter 3, Canto 1 of the Bhagavata Purana, although it states that "the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water".

 

BEYOND HINDUISM

 

SIKHISM

Guru Granth Sahib of Sikhism mentions Vishnu, one verse goes:

 

The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased. He dwells apart from Maya. Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a Vaishnaav; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lords Glory. Within his mind and body, he meditates in remembrance on the Lord of the Universe. He is kind to all creatures. He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status.

 

BUDDHISM

While some Hindus consider Buddha as an incarnation of Vishnu, Buddhists in Sri Lanka venerate Vishnu as the custodian deity of Sri Lanka and protector of Buddhism. Lord Vishnu is also known as upulvan, or uthpala varna, meaning "Blue Lotus coloured". Some postulates that Uthpala varna was a local deity who later merged with Vishnu while another belief is that Uthpala Varna was an early form of Vishnu before he became a supreme deity in Puranic Hinduism. According to Chronicles "Mahawamsa", "Chulawamsa" and folklore in Sri Lanka, Buddha himself handed over the custodianship to Vishnu. Others believe that Buddha entrusted this task to Sakra(Indra) and Sakra delegated this task of custodianship to god Vishnu. In contrary to vedic Hinduism, in assimilation of Hindu god Vishnu into Sinhalese Buddhism, Vishnu becomes a mortal being and a Bodhisattva aspiring Buddhahood. Additionally, Vishnu is considered as the god of home and hearth representing mercy, goodness, order and stability. Many Buddhist and Hindu shrines are dedicated to Vishnu in Sri Lanka. In addition to specific Vishnu "Kovils" or "devalayas", all Buddhist temples necessarily house shrine rooms (Devalayas) closer to the main Buddhist shrine dedicated to Vishnu. John Holt in his groundbreaking study examines the assimilation, transformation, and subordination of the Hindu deity Vishnu within the contexts of Sri Lankan history and Sinhala Buddhist religious culture. He then explores the role and rationale of medieval Sinhala kings in assimilating Visnu into Sinhala Buddhism. According to Holt the veneration of Vishnu in Sri Lanka is evidence of a remarkable ability, over many centuries, to reiterate and reinvent culture as other ethnicities have been absorbed into their own. Though the Vishnu cult in Ceylon was formally endorsed by Kandyan kings in early 1700s, Holt states that vishnu images and shrines are among conspicuous ruins in the medieval capital Polonnaruwa. In Buddhist mythology, when Vishnu failed to traverse the universe in three steps, he was given the title "Ardha Vishnu (Half-Vishnu)" and when Vishnu banished demons from the Vaishali (Vishala)in India, he became "Mulu Vishnu or Whole Vishnu". The extreme significance of god Vishnu in Sinhala society is reflected in recitals of the traditional "Offerings to dwarfs and crossing the door frame (bahirwayanta dola pideem saha uluwahu peneema)" that starts with Sri Vishnu invocation.In the recitals,mentioning of the aspiring Buddhahood of Vishnu which is of prime importance to Buddhists and wishes for him to live five thousand and more years highlight the central role of Vishnu in the psyche of Sri Lankan Buddhists.

 

OTHERS

James Freeman Clarke, Richard Leviton, James Cowles Prichard, and others have noted the similarities between Vishnu and Ancient Egyptian God Horus.

 

During an excavation in an abandoned village of Russia in the Volga region, archaeologist Alexander Kozhevin excavated an ancient idol of Vishnu. The idol dates from between the 7th and 10th centuries. In the interview Kozhevin, stated that, "We may consider it incredible, but we have ground to assert that Middle-Volga region was the original land of Ancient Rus. This is a hypothesis, but a hypothesis, which requires thorough research"

 

THOUSAND NAMES OF VISHNU

Vishnu's many names and followers are collected in the Vishnu Sahasranama, (Vishnu's thousand names) from within the larger work Mahabharata. The character Bheeshma recites the names before Krishna on the battlefield of Kurukshetra, praising him (Vishnu) as the supreme god. These Sahasranama are regarded as the essence of all Vedas by followers of Vaishnavism, who believe sincere chanting of Vishnu Sahasranama results in spiritual well-being and a greater awareness of God.

 

The names are generally derived from the Anantakalyanagunas (meaning: infinite auspicious attributes).

 

According to the Siddhartha-samhita there are twenty-four forms of Lord Vishnu. The twenty-four forms are

 

Vasudeva

Sankarshana

Pradyumna

Anirudha

Keshava

Narayana

Madhava

Govinda

Vishnu

Madhusudana

Trivikrama

Vamana

Sridhara

Hrishikesha

Padmanabha

Damodara

Purushottama

Achyuta

Narasimha

Janardana

Hari

Krishna

Adhokshaja

 

Upulvan, Uthpala Varna - In Sri Lanka, Vishnu is also referred to as Upulvan ( Blue Lotus Coloured)

 

WIKIPEDIA

Week 4 - Quotes

 

Almost there, and it's hardly even started.

 

image © alyssa jiosa

 

tumblr. facebook.

   

www.pinterest.com/pin/199354720978671348/

#OnceUponATime

 

In spring 2013 I organized #SpaceBembel, a #SpaceSocial where a group of #SpaceTweeps got together again to share some space fun in Frankfurt.

As one of my mottos is "no #SpaceTweetup without a proper badge" I designed one and distributed it to all participants.

What I had started back then became kind of a tradition in the meantime:

Inspired by several #Space- and #ScienceTweetups I painted logos for every event I attended,

got them printed on badges for all, as well as thank-you posters, t-shirts, etc. as memento of our shared adventures.

 

And 2013 has been quite a ride :-)

#SpaceBembel *

#ASE26 *

#BuraMooN 1 & 2 * #SpaceKoelschX * #CERNTweetup * #ItIsStonehengeReunionOClock * #ScienceTweetup

 

And 2014 is also amazing already:

I already created designs for #SpaceFestVI and #AlexTweetup taking place in May

and @SpaceUpUK in July 2014.

I am very much looking forward to sharing these events with so many friends from all over the world.

 

More to come ;-)

www.flickr.com/photos/spaceholix/collections/721576354819...

 

So #AlexTweetup is about our trip to Baikonur shared by 16 dedicated #SpaceTweeps and two #SpaceMascots named #PinkLittleDragon and @CamillaSpace.

All of us will share this unique adventure of witnessing the Soyuz launch of our German astronaut Alexander Gerst ( #FF @Astro_Alex ) to #ISS on 28. May 2014 via Twitter, Facebook and other social media channels.

 

Here is the collection of my brainstorming and the design process as well as many pictures of the past 5 years, from the day at #TdLR09, where we "met" Alexander Gerst and the other #shenanigans for the very first (but not the last) time, shortly after their assignments for a trip to #ISS.

Oh yes, there was a time before twitter and other social media ;-)

 

www.flickr.com/photos/spaceholix/sets/72157644182872632/

 

My latest design features the #NebraSkydisk - one of the most beautiful and most fascinating archeological and astronomical artefacts ever found - until today.

This is the oldest-known illustration of our cosmos so far, with an estimated age of 3600 years (!!!), the earliest known diagram of the heavens, which makes it one or may be THE most important archaeological discovery of the twenty-first century.

It was discovered by treasure hunters on July 4th 1999 near the city of Nebra in Germany and since then fascinates not only the experts as its history is really exciting from then till now.

www.dailymotion.com/video/x1a45jq_the-nebra-sky-disc-anci...

en.wikipedia.org/wiki/Nebra_sky_disk

www.bibliotecapleyades.net/arqueologia/nebra_disk.htm

 

I fell in love with this beauty as soon as I saw it the very first time several years ago.

And I always wanted to paint it one day!

So what better match could there be than combining this masterpiece -created by stargazers thousands of years ago, who loved observing (and already started understanding) our night sky- with two fantastic #SpaceEvents in May 2014.

#SpaceFestVI in Pasadena ( www.spacefest.info/VI/brochure.html ), THE #SpaceEvent of the year, where many astronauts of the dawning of space exploration did reunite and inspire all of us

and then -end of May- our #AlexTweetup - where we celebrate the launch of @esa astronaut Alexander Gerst, whose mission name is #TheBlueDot (!!!).

Both events bring people together (again), who travel all around the world to share their love of space and our beautiful blue marble …

And I am really honored that sharing my badges and designs with so many #SpaceTweeps AND astronauts of the very first era of space exploration until today made so many people smile again. And these smiles seem to be contagious ;-D

I cannot really explain it, there simply is this very special close link between us.

 

NOTE:

#NebraSkyDisk is under the copyright of the Landesamt für Denkmalpflege und Archäologie Sachsen-Anhalt

- Landesmuseum für Vorgeschichte -

www.lda-lsa.de/en/nebra_sky_disc/

 

As my design project is an artistic realization for two private travel groups, I was kindly given official permission to integrate the #NebraSkydisk in my artworks here.

Hence I have to emphasize that my artwork may ONLY be shared as per following license:

CC BY-NC-ND 3.0 DE

creativecommons.org/licenses/by-nc-nd/3.0/de/

 

I herewith explicitly send my thanks to the

STATE OFFICE FOR HERITAGE MANAGEMENT AND ARCHAEOLOGY

- THE STATE MUSEUM OF PREHISTORY IN HALLE / GERMANY -

and - as asked for - I will gladly send pictures of my design as well as badges and photos of #SpaceFestVI in Pasadena and #AlexTweetup in Baikonur to the Museum for its collection / exhibition.

 

It is my pleasure to share the #NebraSkydisk far beyond the borders of Germany - especially during events, which only can take place, because some people started documenting their night-sky-observations thousands of years ago.

 

#SpaceholixThenAndNow ;-)

 

Covered below is an overview of all the details embodied in my #AlexTweetup mission logo

----------------------------------------------------------------------------------------------------------------------------

 

#AlexTweetup

- Facebook group for all #SpaceTweeps interested in the trip to the launch of Alexander Gerst on 28. May 2014

www.facebook.com/groups/AlexanderTweetup/

 

Baikonur * May 26th - 30th 2014

- Travel period for #AlexTweetup in Baikonur

www.dlr.de/dlr/presse/desktopdefault.aspx/tabid-10308/471...

 

BLUE DOT

- Mission name of Alexander Gerst

blogs.esa.int/alexander-gerst/

 

XL

- Mission no. 40 - in roman numerals

 

THEN + NOW

- Connection between space exploration THEN #NebraSkydisk (dated about 3.600 years ago in Germany) and NOW (#BlueDot mission of German astronaut Alexander Gerst)

 

WISEMAN * GERST * SURAJEW

- names of the international crew of mission no. 40

en.wikipedia.org/wiki/Expedition_40

 

SHAPING THE FUTURE ...

Mission theme of Alexander Gerst's mission #BlueDot

www.esa.int/Our_Activities/Human_Spaceflight/Astronauts/A...

 

... IN LEO

en.wikipedia.org/wiki/Low_Earth_orbit

- Abbreviation LEO #LowEarthOrbit - the home of #ISS

 

CONSTELLATIONS:

 

LEO

en.wikipedia.org/wiki/Leo_(constellation)

- reflecting LowEarthOrbit - the orbit of #ISS

 

DRACO

en.wikipedia.org/wiki/Draco_(constellation)

 

- representing #DRAGON - the partially reusable spacecraft developed by @SpaceX, which has docked to #ISS already several times and will deliver cargo regularly.

We enjoyed seeing the capsule used during the maiden flight in Florida at SpaceX Launch Control Center during an event before the #NASATweetup for #STS135

en.wikipedia.org/wiki/Draco_(rocket_engine)

- also representing #PinkLittleDragon - the travel buddy of #The2AndAHalfSpaceTweeps @LightspeedLeo @4tuneQkie and @travelholic ( avoving @Spaceholix ) and our #SpaceMascot.

This #VIP #VeryInspiringPinkLittleDragon is traveling all around the world with us and he already has attended several great #SpaceTweetup and #ScienceTweetup events organized by @NASA @DLR_de @ESA @CERN @Helmholtz_de as well as #ASE26 #SpaceFestV and #SpaceFestVI

and he has already met many of the most inspiring #SpaceExplorers and #Astronauts from the #Mercury and #Apollo era - till today, as well as #scientists @MeteoriteMen #CometHunters ...

 

SWAN

en.wikipedia.org/wiki/Cygnus

- representing the footprint / autograph of our dear friend and great #SpaceMascot and #VIP #VeryIntelligentPoultry:

@CamillaSpace is encouraging not only children of all ages to ask questions about the Sun and space and she was planned to be part of this mission accompanying NASA astronaut @astro_reid on his trip to #ISS.

Her footprint is heading from the Swiss flag (home country of Camilla's "executive secretary" Romeo Durscher ( about.me/romeoch ) to the US flag via #ISS

about.me/camillacorona

www.wired.com/2012/11/camilla-nasa-rubber-chicken/

 

XXVIII

V

MMXIV

- 28. 05. 2014 = launch date of mission 40 in roman numerals stylised in shape of ISS

 

* “ @ “ AND “ # “

- reflecting the tools of the peer-to-peer connection of astronauts @Astro_Alex and @astro_reid and many others with #SpaceTweeps and future space enthusiasts, who will further spread news about the adventures all around the world via social media channels, e.g. @twitter, Facebook, Google+ and others.

 

16 FLAGS

www.nasa.gov/mission_pages/station/structure/elements/par...

- representing all current international partners and participants cooperating on #ISS – the most ambitious international collaboration ever

which -in my eyes- really would be worthy of the nobel peace prize www.spacesafetymagazine.com/iss-nobel-peace-prize/

Between the flags I left additional room for more countries to join that global project in the near future.

Especially in difficult political times like today this cooperation hopefully will enable our world to grow together more closely step by step.

 

Now we are looking forward to this trip and are curious how everything will work out.

This definitely is a very adventurous trip and if someone had told me 5 years ago, when we met that guy in blue for the very first time that we would be going to KAZAKHSTAN half a decade later to see HIS launch, I would NEVER EVER have believed it.

It seems our lives as #Spaceholix have many surprises in store for us ;-)

If YOU want to know more about all this, just follow the hashtag of our group:

#AlexTweetup

;-)

I asked for Strength...God gave me Difficulties to make me strong.

I asked for Wisdom...God gave me Problems to solve.

I asked for Prosperity...God gave me Brain and Brawn to work.

I asked for Courage...God gave me Danger to overcome.

I asked for Love...God gave me Troubled people to help.

I asked for Favors...God gave me Opportunities.

I received nothing I wanted...I received everything I needed!

 

I found the above on a website...no author was noted.......but I thought it was the most profound thing I have read in a while. It shows the difference between our mentality and God's Mentality.

 

I hope to read that everyday....and know that nothing I go through....the good and the bad.....that it is not in vain.

 

Random note: I saw the most awesome Sun Halo (Sun Dog) today........it was amazing. The one day I decided to leave my camera at home and not bring it to work......is when I had the opportunity to get an amazing photo. BLEHHHHHHHH PLLLLLLLLL!

 

Looks great if you: View On Black

I love it when they do this. There's always that initial startled reaction, then the realization that it's not really real, just a Christmas fantasy. Thanks, Scout!

 

1. Hey! You with the Camera! Buzz Off!!, 2. Deer, 3. Flaps Up, Check Left and Right ..., 4. Gone to Seed Already, 5. Maple Glow, 6. Love, 7. Purple Rain, 8. Spring Blossoms,

 

9. Wedding Dress, 10. Anna's Hummingbird in Flight, 11. Poser, 12. Couldn't You at Least Break It Off the Cob for Me???, 13. Pearls of Light, 14. Happy Birthday, Linda, 15. Anna's Hummingbird - Rear View, 16. Holiday Express,

 

17. Old Man's Beard, 18. Shabby Chic, 19. Fall Berries, 20. Cherry Blossoms, 21. Rhodoglow, 22. Spotted Towhee, 23. Angry Jay, 24. Ready,

 

25. Autumn's Promise, 26. Pretty in Pink, 27. Flicker Belly - Best Viewed Large, 28. Nose, 29. A Favorite Color Combo, 30. Daffodil Edge, 31. My Friend Flicker, 32. Butterfly on a Dandelion,

 

33. The End of the Rainbow, 34. Steller's Jay, 35. My Purple Iris Turned Blue, 36. Sagebrush Buttercup ( Ranunculus glaberrimus Hook.), 37. Inner Truth, 38. Beckoning, 39. Male Downy Woodpecker at the Blue Hour, 40. Song Sparrow in the Snow,

 

41. Burning Bright, 42. What's This Cold White Stuff?, 43. The Mime at Work, 44. A Bunny Dance, 45. Yellow-Rumped Warbler (Audubon's Form) at the Blue Hour, 46. Green Peace, 47. Weed in the Sunlight, 48. Pink and White Dahlia,

 

49. November Rose, 50. Syrphid Fly on Queen Anne's Lace (with company), 51. Pileated Woodpecker on the Suet Feeder, 52. House Sparrow Portrait, 53. Frog at the Pond, 54. Spotted Towhee, 55. House Finch, 56. Pink Dahlia,

 

57. Field of Dreams, 58. The Bee in the Mallow, 59. Goldfinch Portrait #1, 60. Colors of Autumn, 61. Wet Leaves, 62. Val with Jade, 63. Western Scrub-Jay, 64. Pileated Woodpecker in a Tree,

 

65. The Beautiful (and Wet) Duckling, 66. Lonely Little Flower, 67. Flipadoodle (Crane Fly), 68. Farewell to the Cherry Blossoms, 69. Spider, 70. My Live Earth, 71. The Wooden Bridge, 72. Greater Yellowlegs

 

Created with fd's Flickr Toys.

By the beginning of the 1970s, the nations of Western Europe had come to the realization that a dedicated strike aircraft was desperately needed. Most of NATO was depending on the F-104G Starfighter as their primary interdiction and strike aircraft, while France had only aging Mysteres and modified Mirage IIIs. The United Kingdom did not even have that: the promising TSR.2 had been cancelled, as had a British version of the F-111 Aardvark. Moreover, the UK also lacked an interceptor, relying on the outdated Lightning F.6. Finally, as the emerging European Common Market (the forerunner of the European Union) sought to distance itself from the United States, Western Europe desired an aircraft designed by Europeans for Europeans, rather than depending on American designs.

 

All parties agreed that the new Multi-Role Combat Aircraft (MRCA) should be a twin-engined dedicated strike aircraft, with variable-sweep wings that would allow it high dash speed at low-level to the target, yet allow it to operate from short runways or semi-improved fields. Political infighting over who would lead the MRCA project led France to withdraw from the program, followed by Canada, Belgium, and the Netherlands, leaving just West Germany, Britain, and Italy by 1971. Production of the MRCA would be divided between Messerschmitt-Bolkow-Bohm (MBB) of Germany, the British Aircraft Company (BAC) of the UK, and Fiat of Italy, under the umbrella of Panavia; the engines would similarly be produced by all three nations, with Britain’s Rolls-Royce in the lead, as Turbo-Union. Though Germany preferred a single-seat aircraft and the UK wanted an interceptor, the nations agreed to a two-seat aircraft to lessen the pressure on the pilot, while the MRCA would also be developed as an interceptor to satisfy the British requirement. The emphasis, however, was on the immediate development of a strike aircraft.

 

With the finalization of the aircraft design, what became the Panavia Tornado came together relatively quickly, with the first prototype flight in August 1974. Testing also went smoothly: the loss of two prototypes to crashes was traced to problems with the variable-flow intakes and the thrust reverser, which had been added to the design to improve its short-field landing performance. The strike version, designated Tornado IDS (Interdiction/Strike) for Germany and Italy, and Tornado GR.1 for Britain, entered service in 1979. Despite the hopes of the Panavia partners, the Tornado was never an export success, with only Saudi Arabia purchasing the aircraft: the F-16 and Mirage F.1 were cheaper alternatives, with more weapons options and less mechanically complex.

 

The Tornado IDS nonetheless proved to be a superb aircraft, with excellent handling in all flight profiles, and open to continual improvement. After the success of the American Wild Weasel program, Germany and Italy opted for a further development of the Tornado IDS to a dedicated anti-SAM aircraft, the Tornado ECR (Electronic Countermeasures/Reconnaissance).

 

The Tornado would never be called on to fight a war in Central Europe against the Soviet Union, which it had been designed to do. Instead, its first combat would come in the deserts of Iraq in the First Gulf War. RAF Tornados were tasked specifically with runway interdiction of Iraqi airfields—tactics that had been practiced often in anticipation of a Third World War. The result was near-disastrous: Iraqi antiaircraft fire accounted for three Tornados in as many days, as RAF pilots had trained to use terrain avoidance in Europe to mask them from ground fire; in Iraq, there was no terrain to hide behind. This forced the Tornado force to medium altitudes and freefall bombs only, as the Tornado IDS/GR.1 lacked the ability to launch precision-guided munitions.

 

The Tornado has since done better. Continually improved to carry a wide variety of weaponry, including the ALARM antiradar missile, Brimstone antitank missile, Kormoran and Sea Eagle antiship missiles, and American-built JDAMs, Tornados from Germany, Italy, and the UK have participated in wars in Bosnia, Kosovo, Iraq, Afghanistan, and Libya. In Afghanistan, German Tornado ECRs have been invaluable using their onboard sensors to detect improvised explosive devices, while Italian Tornado IDS and RAF Tornado GR.4s essentially grounded the Libyan Air Force in the first days of the conflict by hitting runways and hangars; RAF Tornados flew from bases in the UK to Libya in the longest missions since the 1982 Falklands conflict. RAF, Luftwaffe, and AMI Tornado IDS/GR.4s will remain in service until at least 2025, to be replaced by either more Typhoons or the F-35 Lightning II. With 992 Tornados produced, the aircraft has easily been the most successful European aircraft built since World War II.

 

This aircraft represents an early Tornado GR.1 of the Royal Air Force’s famous 617 Squadron (“Dambusters”). This aircraft carries an overall camouflage pattern of two shades of dark gray, which RAF Tornados carried until the mid-1990s, when they switched to an overall medium gray scheme. The high-profile squadron markings were carried on the tail early in 617’s association with the Tornado, before being painted out, though recently they have made a comeback. It is equipped for the anti-airfield mission, with a single centerline JP.233 runway bomblet dispenser and two British general purpose bombs, along with external fuel tanks, ECM pod, and self-defense AIM-9J Sidewinder.

 

Midtown Manhattan, New York City, New York, United States

 

The Free Church of Saint Mary-the-Virgin complex, including the church, Clergy House, Mission House, Rectory and Lady Chapel, was designed by Pierre L. LeBrun of Napoleon LeBrun & Sons in 1894. The church, long a center of Anglo-Catholic worship, is a physical realization of the tenets of the Oxford Movement which sought to better the lives of the urban poor through nursing care, inspirational activity and the ritual of the Pre-Reformation Church in England. Built in 1895 to make full use of an irregular site, St. Mary's was designed both to realize the programmatic goals of its trustees and to evoke, in the church and Lady Chapel, the 13th- century French Gothic Style. The Clergy and Mission Houses, and the Rectory were cast in the 14th-century French Gothic style.

 

The result is one of the finest Gothic-inspired designs of New York's late 19th century. The steel frame construction of the church can be said to have made the building the first of its kind and size in the world, thus redefining the conventional methods of church construction. Among the building's several specific Anglo-Catholic characteristics are the subjects selected for the sculptures of J. Massey Rhind whose academic naturalism complements

 

LeBrun's architecture.

 

The Society of the Free Church of Saint Mary-the-Virgin

 

The Society of the Free Church of Saint Mary-the-Virgin has its origins in the growth of Anglo-Catholicism within the Church of England and the Protestant Episcopal Church of North America. In the third decade of the 19th century, a group of theologians - dons of Oxford's College House of Saint Mary-the-Virgin (Oriel College) - initiated a religious movement to enhance the lives of the disaffected of the Industrial Revolution.

 

Reasserting an identity with the Pre-Re format ion Church of England, the founders of the Oxford Movement emphasized the importance of the sacraments, stressing the ideal of the priesthood and the authority of bishops but still rejecting the autocracy of the Pope.

 

This Anglo-Catholicism was characterized by a reintroduction of ritual and its accompanying furnishings, a dedication to mission work, a revival of religious orders, and a development of church architecture and art. Conceived in academe, Anglo-Catholicism, garbed in the mystery, color and richness of ceremonial worship, also manifested itself in the construction of new church buildings in slum neighborhoods.

 

This reassertion of ancient ritual found a sympathetic audience within the Camden Society (1839), subsequently the Ecclesiological Society, which, through its publications, The Ecclesioloqist and a variety of architectural tracts, advocated the restoration of ancient churches and the building of new ones strictly according to the principles which they believed guided the medieval English builders.

 

In the 1860s the Ecclesiologists also had begun to accept certain French architectural elements — apses, in place of the traditional English flat ended chancels, for example.

 

By the 1860s Anglo-Catholicism had found a sympathetic audience among adherents of the American Episcopal Church. St. Mary's early history is inseparable from the life of the founder of the parish, the Reverend Thomas McKee Brown (1841-1898). Born in Philadelphia, the son of James Brown, he attended the Episcopal Academy (Philadelphia) for seven years and then matriculated at Trinity College, Hartford, Connecticut, with the class of 1863.

 

The Civil War interrupted his academic career and he went to work. But soon after he resumed his studies - by arrangement with Trinity College - at the General Theological Seminary in New York. He received his Bachelor's degree from Trinity in 1864 and his Masters from the General Theological Seminary the following year. Before his ordination by Horatio Potter, Bishop of New York, on February 25, 1866, he served as curate at the Church of the Annunciation (then on 14th Street, Manhattan) and at St. John's, in Brooklyn.

 

Following his ordination he was Rector of Trinity Church, East New York, for a year before returning to Manhattan to became curate for the Reverend Ferdinand C. Ewer of Christ Church, New York.6 At both the Church of the Annunciation and Christ Church the exalted ritual characteristic of Anglo-Catholicism was practiced.

 

Concurrently, Brown and a group of interested lay people combined to establish a new parish on a thoroughly Anglo-Catholic foundation. Although at this time such ritual was contrary to canon law, Bishop Potter not only suggested how the group might incorporate, he pointed out t±ie working class neighborhood where their church would be most effective.

 

The Society of the Free Church of Saint Mary-the-Virgin was incorporated on December 5, 1868, under a provision of a New York State law. John Jacob Astor III, learning of the group's objective, gave the Society three lots on West 45th

 

Street (the site of the present Booth Theater).8 Within the month the corner stone of a new church building was laid by Bishop Potter. It is likely that the dedication of the church to Saint Mary-the-Virgin was inspired by the home church of the Oxford Movement.

 

The new church, built to the designs of William T. Hallett (1829-1908) was opened by the Rev. Ferdinand Ewer on December 8, 1870 — the Feast of the Conception (one of the most significant days in the calendar of a church dedicated to the Virgin). From the b^inning the liturgy was highly ritualistic; indeed, it was noted in the Parish Register of a sister church that the first High Mass with incense was celebrated at St. Mary's on Christmas Day, 1877.

 

The building records reflect the dedication of St. Mary's clergy and sisters to the spiritual and physical well-being of this working class neighborhood: a new clergy and choir house to accommodate the men's guilds (the St. Alban's and the St. Joseph's Guilds) and the boys club, as well as the single clergymen, was finished in 1885; and within the next two years a house at 248 West 45th Street to shelter the women's guilds (the Guild of St. Mary of the Cross and the Guild of the Annunciation) and the dispensary run by the new female order founded by Father Brown — the Sisters of the Order of the Visitation of the Blessed Virgin Mary — was given to serve as a Mission House.

 

The Society's trustees, burdened with mortgages, were continually faced with a lack of funds. The congregation included many of limited income, but several individuals were generous, among them, Miss Sara Louie Cooke.

 

On July 21, 1892, Miss Cooke died, leaving St. Mary's nearly $500,000. At the November trustees' meeting there was a lengthy discussion about whether to enlarge the present church or to purchase property for a new church. Subsequently, at a special meeting of the trustees it was resolved that the Treasurer should receive all moneys and property of Miss Cooke's estate.

 

The treasurer of the Society was Haley Fiske (1852-1929), who had been elected to the board of trustees on March 23, 1892 and on motion elected treasurer. Fiske was vice-president (and in 1919 became the fourth president) of the Metropolitan Life Insurance Company. He was the assistant to both his predecessors at Metropolitan Life, Joseph Fairchild Knapp and John Rogers Hegeman, both great builders. It was Knapp who brought Metropolitan Life uptown to Madison Square and for whom Napoleon LeBrun & Sons designed the eleven-story office block at 1 Madison Avenue, (1890-91).

 

It was Hegeman who expanded to the rest of the block and part of the block to the north (1894-1909, a campaign completed by Fiske), and it was Hegeman who commissioned the Metropolitan Life tower (a designated New York City Landmark, 1906-07), all of these built from plans prepared by the LeBrun firm. There can be little doubt that Fiske was involved in all these projects.

 

Fiske took the initiative immediately. One month later an executive committee, consisting of the rector, the secretary and the treasurer, was created. The trustees had had a year to consider the alternatives: enlarging their existing edifice on West 45th Street or moving to a new site.

 

Two months later it was reported that 143 feet along the north side of West 46th Street and possibly one adjacent lot on West 47th Street could be purchased. Accumulating lots for the new church site — seven on West 46th Street (No. 133-No. 145) — continued from January, 1894, until the following August when title was taken to the last of the five lots on West 47th Street (No. 136-No. 144). Both these streets were lined with the narrow rcwhouses of working class people and stables.

 

Concurrently, the Society's property on West 45th Street was sold and an architectural competition was announced. Father Brown had visited Europe in the summer of 1888; certainly he would have seen the great cathedrals as yell as the new English churches built for Anglo-Catholic congregations. The trustees stipulated a program with the following: a church in the French Gothic style of the 13th century; able to seat 800 exclusive of the chancel; the chancel to be apsidal and at least fifty feet in depth with an ambulatory; the building to extend north from West 46th Street with the chancel at the north end; the interior to be lofty; the elaboration of ornamental detail to be confined to the front and to the interior; no towers or spires; at least two chapels and a baptistry; the Rectory and the Sacristy to be on West 47th Street; and the Mission House for the Sisters and the Clergy House to be on West 46th Street — the Mission House on the east side of the site and the Clergy House on the West.

 

Because of the unfavorable reception to the announced competition, 17, the trustees withdrew it, and the commission was given to the LeBrun firm. Pierre LeBrun's plans were accepted on October 11, 1894. It should not be overlooked that Haley Fiske knew the firm well. Indeed, the LeBrun office was located in the new Home Office building they designed for the Metropolitan Life Insurance Company at 1 Madison Avenue.

 

The Architect

 

Pierre La jus LeBrun (1846-1924) has not received the attention that he is due. Because of the name of the firm, Napoleon LeBrun & Sons, both Pierre and his brother Michel have been all but anonymous. That it was Pierre LeBrun who designed St. Mary's is indicated in the Society's minutes. His father, Napoleon LeBrun, represented the firm at the initial stages of the project. Napoleon Eugene Charles LeBrun (1821-1901), was born to French emigrant parents in Riiladelphia. At fifteen years of age he was placed in the office of Thomas Ustick Walter (1804-1887), where he remained for six years. LeBrun began his own practice in 1841 in Philadelphia but moved to New York in 1864 where the choice in 1870 of his Second Empire style Masonic Temple competition submission did much to establish his reputation. In the same year his son Pierre joined him and the firm became Napoleon LeBrun & Son. Father and sons were active members of the new American Institute of Architects.

 

The firm's work can be divided into two periods, an early one spanning the 1870s into the mid-80s and a later one from the later 1880s until the firm's dissolution in 1909. The earlier is robust — the Church of Saint John-the-Baptist, 1872, West 30th Street and the Fire Department Headquarters, 1886, East 67th Street. Ihe later work was significantly different. Building elevations became more planar; ornament, based on historic prototypes, was used more judiciously. The first Metropolitan Life building was an example of a new building type given stylistic character through the application of ornament, as is LeBrun's still-extant Home Insurance Company (1893-94) facade on Broadway above Murray Street.

 

If little is known of Pierre LeBrun's formal architectural education, his three trips abroad in the service of the Willard Architectural Commission are documented. Levi Hale Willard, a wealthy businessman, died in 1883 leaving to the newly founded Metropolitan Museum of Art $100,000 toward the creation of a collection of models and casts illustrative of the art and science of architecture, to be made under the direction of a commission chosen by the New York Chapter of the American Institute of Architects. In his will Willard nominated Napoleon LeBrun as president of this commission; Willard, a friend, had often discussed with LeBrun the need to cultivate a popular taste for architecture. Pierre LeBrun was appointed the commission's purchasing agent. The younger LeBrun visited the significant sites and met with the suppliers of casts in Paris, Munich and Rome.

 

The historical accuracy characterizing the ornament of the Church of Saint-Mary-the-Virgin appears to have been informed by the 13th century French Gothic examples in the Willard Collection. This is true of the firm's other later buildings; regardless of whether they are fire stations or skyscrapers, style is determined by the integrity of the ornament.

 

The Sculptor

 

John Massey Rhind (1860-1936) was born in Edinburgh where both his father and grandfather were architectural sculptors, a profession that his brothers followed as well. He studied in London - with Jules-Aime Dalou -and in Paris. His style can be associated with the academic naturalism of the Ecole des Beaux-Arts. Rhind came to this country in 1889. Credited for his ability to make his sculpture an integral part of a larger design, Rhind's earliest work in this country was for ecclesiastical buildings.

 

His first commission in this country was the bronze tympanum (1891) over the entrance to the Chapel of the Good Shepherd at the General Theological Seminary (for which institution he further worked in bronze and marble). His bronze panel, "Flight to a City of Refuge," won the commission for one of the three pairs of doors (1892) given to Trinity Church in memory of John Jacob Astor III. In a letter to the Society's trustees, dated April 15, 1895, he offered to carve a statue of the virgin and Child for the trumeau (Plate 1), the post between the doors within the main entrance. Two months later he was invited to submit a sketch for the tympanum, the design now over the door (Plate 2).

 

In addition to the trumeau and the tympanum, the following are from the hand of J. Massey Rhind: the two freestanding statues flanking the main entrance, Saints George and Michael (Plate 3); the three freestanding statues that make up the Calvary over the main entrance (Plate 4); the freestanding statue of a seated St. Cecilia in the niche above the Clergy House entrance (Plate 5) ; the tympanum (Plate 6) above the lady Chapel entrance on West 47th Street and the impost heads supporting the drip molding over this entrance.

 

Design of the Saint Mary-the-Virgin Complex

 

As with the other buildings in the LeBrun firm's later period, the clue to historic style of St. Mary's is in the ornament concentrated around doorways and windows (Plate 3). The Willard casts included details from ecclesiastical and domestic Gothic buildings — Chartres, Paris, and Rouen. Thirteenth-century French Gothic ornament defines the major features of the tall limestone facade of the church (Plate 7), the central of the three buildings on West 46th Street. The keyed limestone door and window surrounds, the drip moldings and the tracery of the pierced terra cotta parapets of the flanking, orange brick Clergy and Mission Houses are characteristic of the 14th-century French Gothic style. The contemporary architectural critic, Montgomery Schuyler, found the historically appropriate ornament and the long thin, orange Tiffany bricks pleasing but thought that the treatment of the 46th Street facades lacked "bite."

 

However, to the 20th century observer the functional economy of the flatness of this range and the irregular disposition of the fenestration are also pleasing. All of these elements, as well as the elegant naturalism of Rhind's sculpture are expressive of the late 19th century. The ornament of the Rectory on West 47th Street, confined to the keyed door and windcw surrounds and drip moldings (Plate 8), is characteristic of the 14th-century French Gothic style also. But the ornament of the Lady Chapel and its entrance reverts to the 13th-century French Gothic of the church facade. Although there is more depth to the range of St. Mary's buildings along West 47th Street, their planar aspect — especially the tall apsidal end of the church itself, unccampramised by sham buttresses — reveals their late 19th-century origin.

 

The cornerstone was laid on December 8, 1894. All of the newspaper accounts of the building, shortly before its opening exactly one year later, expressed amazement at the speed with which the church, "one of the purest examples of French Gothic of the 13th century in this country," was erected. But a reporter for the Evening Post explained that an elaborate structure like St. Mary's could not have been built in such a short time with conventional methods; the steel skeleton made St. Mary's "the first of its kind and size to be built in this or any other country." It is this use of a steel frame, a technique then associated only with the construction of tall buildings particularly in Chicago, that gave St. Mary's the nickname "the Chicago Church."22

 

In plan (Plate 9) it is the central, block-through body of the church that dominates St. Mary's irregular site. This arrangement, with the Clergy House (lcwer left) and the Mission House (lower right) flanking the church's main entrance on West 46th Street and the Rectory (upper left) and the Lady Chapel (upper right) girdling the church's apsidal end on West 47th Street, was dictated by the trustees' program. The programmatic goals of spatial flexibility and a lofty interior with a vaulted ceiling would appear to be contradictory aims within such a confined area. LeBrun took advantage of the most advanced construction technique, calling in Purdy & Henderson, the construction engineers, to fabricate a steel frame to support his design (Plate 10). The foundation walls and the steel footings were carried dcwn to rock (Plate 11). large, diagonal compression braces at basement level anchor the bases of the vertical columns.

 

To support the vaults steel transverse and diagonal ribs spring from the eighteen steel columns, nine on each side of the nave (plus the four in the apse), which support the braced saddle-back roof frame above. The upper members of this skeletal imitation of Gothic structure are progressively thinner. The side walls are of brick; the arches of the nave arcade, springing from steel corbels riveted to the columns, are of brick also, as are the the walls above them.

 

St. Mary's had become famous all over the country for the extremely ritualistic character of its services. The requirements of this liturgy were foremost iri the planning of St. Mary's: a long nave and lofty interior, side aisles and ambulatory, a deep chancel and ancillary chapels. But the building's Anglo-Catholic specificity was proclaimed in more subtle ways. The sculptural subjects Rhind was commissioned to carve, the trumeau figure and the tympanum program especially, are specific references to pre-Reformation Catholicism. Ihe contrast between the limestone and the brick of the West 46th Street facade defines the ceremonial entrance. Ihe 13th-century ornament identifies St. Mary's with the new Anglo-Catholic churches being built in England in the 1860s and later. (The 14th-century Gothic detail distinguishes the dependent buildings from the church.) The inspiration for St. Mary's architecture can be found in the tradition of the Oxford Movement itself — the emphasis upon ritual requiring side aisles, deep chancels, ambulatories and lofty ceilings. It can be said that St. Mary's redefined the manner in which churches could be constructed.

 

Description

 

The Church of Saint Mary-the-Virgin is a complex of five interconnected buildings (Plate 9): the church itself which runs north and south through this block between West 46th and 47th Streets; the Clergy House to the left (west) of the church and the Mission House to the right (east) of the church, both on West 46th Street; the Rectory to the right (west) of the church's apsidal end and the Lady Chapel to the left (east), both on West 47th Street. All of these buildings, except the church which is faced with limestone, are of an orange (Schuyler called the color ,,gamboge,l), Tiffany brick. All have granite bases.

 

Church

 

The tall, planar limestone facade (Plate 7), forty-six feet wide and 130 feet high from the curb to the cross on the gable, is framed by thin, faceted buttresses and articulated in three horizontal sections: the lowest containing the main entrance; the middle section with the rose window; and the top, a gable containing a smaller round window flanked by the buttress pinnacles.

 

A great deal of 13th-century Gothic ornament is concentrated within the pointed arch entrance (Plate 4) which contains paired doorways separated by the trumeau and Rhind's canopied statue of the Virgin Mary and Child. Two heavy oak doors with decorative foliated iron work (Plate 12) slide away from the trumeau into the walls to reveal paired, glazed-panel swinging doors with brass fittings below leaded stained-glass transoms. Pendant lamps of iron and glass are fixed to the doorways' lintel and outer posts. The subjects of Rhind's three-tiered tympanum above are familiar Anglo-Catholic subjects.(Plate 2). In niches across the lowest tier are ten worthies flanking a central niche containing a closed door, the five on the left appear to be Old Testament personifications and the five on the right may represent the fathers of the early Christian church. On the middle tier are a seated Virgin and Child attended by adoring shepherds and wise men.

 

At the top the Virgin in an aura ascends between angels disposed upon clouds into the tympanum's foliate border.24 Ihe drip molding of the arch rests on imposts articulated as faces, the one on the left blindfolded to represent Heresy, the one on the right clear-eyed and crowned representing Faith. Flanking the entrance arch, two canopied niches, capped with crocketed and finialed pinnacles, shelter Rhind's statues of

 

Saint George on the left and Saint Michael on the right. Faces, representing differing physiognomies, project from the canopies' pendant tracery.

 

In the middle section a tall, blind pointed arch frames the slightly recessed rose window and Calvary with figures by Phind below it. Gargoyle-adorned pinnacles mark the base of the blind arch; aedicular elements facing the corner buttresses have crockets and finials, reliefs of rosettes and leaves, and gargoyles projecting from above their dosserets.

 

The rose window reverses the conventional direction of the arches and balusters within (except for the inner douzefoil); at Notre-Dame, Paris, and at Chartres the arches radiate out, not in as they do here. The window is filled with leaded stained glass in geometric patterns manufactured by Arnold and Locke. The middle section is capped by a foliated cornice frcan which two gargoyles project (just inside the bases of the corner buttress pinnacles).

 

The gable is flanked by the pinnacles terminating the facade's corner buttresses. A round window containing a qua trefoil is in the center of the gable. The gable coping is crocketed. The cross surmounting the gable is of gilded, pressed copper.

 

Above the church's side aisles and ambulatory the exterior walls of the clerestory, partially visible from both West 46th and 47th Streets, are faced with limestone.

 

On both sides of the clerestory (east and west) eight out of nine panelled bays, separated by minimal and token buttressing, contain the tall, two-light windows of plate tracery with drip moldings. The windows are filled with leaded glass in geometric patterns, manufactured by Arnold & Locke. The steep saddleback roof is slate-covered. A fleche of pressed copper rises from the ridge line between bays eight and nine (containing the bell brought from West 45th Street).

 

Though visible from West 46th Street, the fleche is seen best from West 47th Street where it is the terminal feature above the church's five apse windows and steep roof. Only the center three of these five windows contain the glass specifically projected for them and manufactured by C. F. Kempe & Co., Ltd., London.

 

The Clergy House

 

The Clergy House is four stories with a penthouse which is invisible from West 46th Street. Constructed of orange Tiffany brick with a granite base and limestone water table up to the first story sills, the keyed and ornamental door and window surrounds, string courses, sills, drip moldings, and lintels are of limestone and the cornice and pierced balustrade above are of terra cotta. Ihe window and door grilles are iron; (the interior posts and beams are cast iron).

 

There appear to be two entrances, but the more ornamented one on the right with the cross as its terminal feature is the entrance to the left side aisle of the church. One enters the Clergy House itself through the doorway on the left.

 

The paneled-wood doors with wrought-iron grilles are set below transoms of leaded glass which are in a geometric pattern. Individual iron lanterns are suspended on short chains from the lintels of these two doorways. Above the Clergy house entrance is a canopied niche sheltering Rhind's statue of St. Cecilia , a memorial to an admired church organist, Dr. William Prentice.

 

Windows are capped by drip moldings with foliated

 

stops. Three second story window heads carry blind cinquefoil arches. The windows have one-over-one wood sash. The cornice is of richly molded terra cotta in a foliated pattern . Twenty alternating panels of flamboyant tracery make up the pierced terra-cotta parapet. The present coping is of sections of poured concrete slab.

 

The Mission House

 

Except for its width —it is narrower — and certain details, the Mission House is identical to the Clergy House. The hanging lantern at the Mission House entrance has been replaced with a more modern fixture .

 

Because the Mission House is narrower than the Clergy House there are fewer windows and only thirteen alternating terra cotta panels make up the parapet.

 

The Rectory

 

Like the Clergy and Mission Houses on West 46th Street, the Rectory at 144 West 47th Street is of orange Tiffany brick on a granite base with a limestone water table. The keyed and ornamental door and window surrounds, sills, stringcourses, and drip moldings are limestone.

 

The Rectory entrance has its original bluestone stoop and basement areaway. The double doors with their brass fittings are of paneled oak, two over two, with a transom of plate glass above. The Rectory shelters the sacristy and vestry rooms, as well as the living quarters of the rector and his family.

 

Windows containing one-over-one wood sash some with leaded glass in a geometric pattern, are capped by drip moldings with foliate stops. Of special interest is the bow window at the second story set within splayed reveals.

 

The lintel is an iron "I" beam decorated with five iron rosettes, while the casing is of wood as are the two narrow shafts at the angles of the bcw, and the drip molding carries an ornamental finial. The gable coping, chimney and chimney pots are terra cotta. The eastern end of the slate covered roof is broached, its hip adorned with a pressed copper finial.

 

The Lady Chapel

 

In a letter to his fellow trustees dated Dec. 15, 1894, Haley Fiske offered to build the Lady Chapel. He indicated that he would like to move the west windows from the West 45th Street church to this chapel. Like the Rectory, the Clergy and the Mission Houses, the chapel is built of the orange Tiffany brick; the water table, the chapel's elaborately carved entrance, the keyed window surrounds, string courses, drip moldings, imbricated pinnacles, keyed and crocketed gable coping and crowning cross are all of limestone.

 

The entrance screens the recessed area between the chapel and the Rectory. Rhind's tympanum, above the oak entrance doors, depicts the Annunciation and is framed by an archivolt, intricately carved as a rose vine, supported on colonnettes.

 

The crocketed drip molding springs from two imposts, given the form of portrait heads carved by Rhind of Fiske's son and daughter, which resolves into an ogee that breaks through the top of the screening spandrel course to support a cross, now missing. Three lancets, the taller in the center, light the chapel; the drip moldings spring from foliated imposts.

 

The round window in the gable contains a quatrefoil filled with leaded stained glass.

 

Exterior Changes

 

In the ninety-five years since the opening of St. Mary's on West 46th Street, little of the church's exterior aspect has changed. Drawings indicate that there was once a balustrade fronting the Calvary above the main entrance, and another across the facade at the foot of the gable.

 

The Rectory gable is missing its crowning finial and the cross atop the Lady Chapel entrance is missing. Drawings indicate — and coping fragments corroborate — that there were basement areaways in front of the Clergy and Mission Houses. Only one basement areaway exists today, that of the Rectory. An unsympathetic composite material has been clumsily used to repair tracery and foliated ornament. In 1962 repair and repointing the church's stone facade was carried out.

 

- From the 1989 NYCLPC Landmark Designation Report

Arsenal (Vienna)

The Vienna Arsenal, object 1

(Pictures you can see by clicking on the link at the end of page!)

The Arsenal in Vienna is a former military complex in the southeast of the city, in the 3rd District of Vienna located. The mighty, consisting of several brick buildings facility is located on a rectangular plan on a hill south of the country Strasser belt (Landstraßer Gürtel).

Meaning

The Arsenal is the most important secular assembly of Romantic Historicism in Vienna and was conducted in Italian-Medieval and Byzantine-Moorish forms. Essentially the system is preserved in its original forms; only the former workshop buildings within the bounding, from the the outside visible wings were replaced by new constructions.

History to 1945

Bird's eye view of the complex, arsenal, lithography Alexander Kaiser, 1855

Vienna Arsenal (Museum of Military History)

Arsenal, with HGM (Heeresgeschichtliches Museum) from the East

The plant, with a total of 31 "objects" (buildings) was built from 1849 to 1856 on the occasion of the March Revolution of 1848 and was the first building of the fortress triangle, the old Vienna's city walls replacing, with the Rossauerstrasse Barracks and the now-defunct Franz Joseph barracks at Stubenring. These buildings should not serve to deter foreign enemies from the city, but to secure state power in the event of revolutionary upheavals in Vienna. The decision to build the Arsenal, it came from the 19-year-old Emperor Franz Joseph I who on 2 December 1848 had come to the throne.

The design for the Imperial Artillery Arsenal came from General Artillery Director Vincenz Freiherr von Augustin, which, subsequently, the site management had been transferred. Under his leadership, the buildings under allocation of sectors have been planned of the architects Carl Roesner, Antonius Pius de Riegel, August Sicard von Sicardsburg, Eduard van der Nüll, Theophil von Hansen and Ludwig Förster and built by the company of the architect Leopold Mayr.

From 1853 to 1856, Arsenal church was built by the architect Carl Roesner. The K.K. Court Weapon Museum, later K.K. Army Museum, now Museum of Military History, housed in a separate representative free-standing wing, was completed structurally in 1856, but was only in 1869 for the first time accessible.

For the construction of the Arsenal 177 million bricks were used. Construction costs totaled $ 8.5 million guilders. In the following years, there have been extensions. During the two world wars, the complex served as a weapons factory and arsenal, especially as barracks.

The record number of employees in Arsenal was reached in the First World War, with around 20,000 staffers. After 1918, the military-industrial operation with own steel mill was transformed into a public service institution with the name "Austrian art arsenal". However, there were almost insoluble conversion problems in the transition to peacetime production, the product range was too great and the mismanagement considerable. The number of employees declined steadily, and the company became one of the great economic scandals of the First Republic.

By the fall of 1938, the area belonged to the 10th District Favoriten. However, as was established during the "Third Reich" the Reich District of Greater Vienna the arsenal complex and the south-east of it lying areas in the wake of district boundary changes became parts of the 3rd District.

During the Second World War, in the Arsenal tank repair workshops of the Waffen-SS were set up. In the last two years of the war several buildings were severely damaged by bombing. During the Battle of Vienna, in the days of 7 to 9 April 1945, was the arsenal, defended by the 3rd SS Panzer Division "Totenkopf", focus of the fighting, the Red Army before their victory recording heavy losses.

History since 1945

Ruins of the object 15 after the air raids 1944

Deposits at the Arsenal Street

After heavy bomb damages during the Second World War, the buildings of the Arsenal were largely restored to their original forms.

In the southern part and in the former courtyard of the arsenal several new buildings were added, among them 1959-1963 the decoration workshops of the Federal Theatre designed by the architects Erich Boltenstern and Robert Weinlich. From 1961 to 1963, the telecommunications central office was built by the architect Fritz Pfeffer. From 1973 to 1975 were built plant and office building of the Post and Telephone Head Office for Vienna, Lower Austria and Burgenland (now Technology Centre Arsenal of Telekom Austria) with the 150-foot radio tower in Vienna Arsenal according to the plans of architect Kurt Eckel. In the 1990s, a rehearsal stage of the castle theater (Burgtheater) was built according to plans by Gustav Peichl.

Also the Austrian Research and Testing Centre Arsenal, now Arsenal Research, which has made itself wordwide a celebrity by one of the largest air chambers (now moved to Floridsdorf - 21st District ), was housed in the complex. A smaller part of the system is still used by the Austrian army as a barracks. Furthermore, the Central Institute for Disinfection of the City of Vienna and the Central Chemical Laboratory of the Federal Monuments Office are housed in the arsenal. The Military History Museum uses multiple objects as depots.

In one part of the area residential buildings were erected. The Arsenal is forming an own, two census tracts encompassing census district, which according to the census in 2001 2.058 inhabitants had.

End of 2003, the arsenal in connection with other properties of the Federal Property Society (BIG - Bundesimmobiliengesellschaft) was sold to a private investor group. Since early 2006, the lawyer of Baden (Lower Austria, not far away from Vienna) Rudolf Fries and industrialist Walter Scherb are majority owners of the 72,000 m2 historic site that they want to refurbish and according to possibility rent new. Fries also plans to enlarge the existing living space by more than half (about 40,000 m2).

An architectural design competition, whose jury on 28 and 29 in June 2007 met, provided proposals amounting to substantial structural changes in the system. Such designed competition winner Hohensinn a futuristic clouds clip modeled after El Lissitzky's cloud bracket, a multi-level horizontal structure on slender stilts over the old stock on the outskirts of the Swiss Garden. The realization of these plans is considered unlikely.

Some objects are since 2013 adapted for use by the Technical University of Vienna: Object 227, the so-called "Panzerhalle" will house laboratories of the Institute for Powertrains and Automotive Technology. In object 221, the "Siemens hall", laboratories of the Institute for Energy Technology and Thermodynamics as well as of the Institute for Manufacturing Technology and High Power Laser Technology are built. In object 214 is besides the Technical Testing and Research Institute (TVFA) also the second expansion stage of the "Vienna Scientific Cluster" housed, of a supercomputer, which was built jointly by the Vienna University of Technology, the University of Vienna and the University of Agricultural Sciences.

Accessibility

The arsenal was historically especially over the Landstraßer Gürtel developed. Today passes southeast in the immediate proximity the Südosttangente called motorway A23 with it connection Gürtel/Landstraßer Hauptstrasse. Southwest of the site runs the Eastern Railway, the new Vienna Central Station closes to the west of the arsenal. Two new bridges over the Eastern Railway, the Arsenal Stay Bridge and the Southern Railway bridge and an underpass as part of Ghegastraße and Alfred- Adler-Straße establish a connection to the on the other side of the railway facilities located Sonnwendviertel in the 10th District, which is being built on the former site of the freight train station Vienna South Station.

On the center side is between Arsenal and Landstraßer Gürtel the former Maria Josefa Park located, now known as Swiss Garden. Here stands at the Arsenalstraße the 21er Haus, a branch of the Austrian Gallery Belvedere, on the center-side edge of the Swiss Garden has the busy suburban main railway route the stop Vienna Quartier Belvedere, next to it the Wiener Linien D (tram) and 69A (bus) run.

de.wikipedia.org/wiki/Arsenal_(Wien)

Visit Toyark.com and TFW2005.com for full sets of these galleries!

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