Movie Realization Ronin Boba Fett action figure knockoff

“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!!!

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]

 

The bus ride from Shenzhen to Enping was long, like watching a freight train chug by, except it doesn't. We had to have been on that bus for seven hours, sometimes napping, and at times, staring out our windows, looking at a world standing still. Traffic was not only a nightmare, but also a mystery, for as many instances in which we could plainly see another egregiously bad vehicular accident, that which has become commonplace, ubiquitous in Chinese travel culture, there were other inexplicable stops in movement, when all of a sudden, as though finishing a swift countdown, our speed dropped so precipitously as to let out a collective lurch, if not in body, then definitely in mind. Calvin, thankfully, in his perspicacity, in his wide-angled, unique view of things, saw beyond the myriad vehicles which lay unmoving as if rocks on a dry riverbed; view the periphery, he bade us, and when we looked to the edges of the road, indeed we witnessed the most peculiar instigator of traffic congestion in the world - men en masse pissing on the side of the road! Men taking leaks creates a domino effect; that one sees another enjoying the relief of an unburdened, easy bladder, so seductive a yoke, that the only retort to the entreaty of this blissful state is to join in with abandon, and impunity. And so soon as the last few shakes are made, back into the cars do these men go, and a few hasty minutes later, traffic flows again!

 

Mike wanted to stop at a village, so we exchanged an increasingly crowded highway for a narrow, cement road, on which we ventured into the dense verdure. Having reached an impasse in the road soon thereafter, and not knowing how to advance further, to actually enter the village proper, we saw two lovely young ladies saddling a moped, motoring towards us. They then suddenly broke, and turned off our path and onto a dirt one which squeezed through two homes as though a mouse through its diminutive hole - that was our key. We greeted them as the girls turned their heads, offering us inquisitive, yet gentle looks. They would be our guides into town.

 

Blue showed me around her neighborhood. Together we walked along bumpy corridors and peered through open windows, beyond flitting cobwebs, to lay eyes on rooms where nowadays only impenetrable shadows repose. She and I examined the perfunctory red banners which framed each door in the village, and subsequently hit it off when I began inquiring into the nature of those two swarthy demons who hung menacingly before the closed doors, their gazes insidiously wild, drunk with rage, perhaps. Indeed later, in the quietude of a sunset raining down on us, while standing by ourselves in front of the village hall, I finally shared my faith with her, and in return she declared the lack of her own - her cousin and older sister, however, do know Jesus, she said, which verily warmed my heart, if not hers.

 

We left the village with much rapidity, but not before I blessed and encouraged Blue's cousin, in whose arms a smiling babe lay, and received joyfully a delectable departing gift: mysterious, "Blue Cookies" (the official Chinese name is 艾糍), whose mottled, homely complexion would disgust if not for the sweetness (an amalgam of sugar, peanuts and herbs) buried inside, a treasure which would be discovered again and again on our tour.

 

The food around Enping epitomizes, I believe, Guangdong cuisine: inexpensive and egregiously non-spicy. For what they lack in price and incendiary acidity, however, these dishes more than compensate with copious amounts of oil, salt and sugar, mixed together for a tantalizing effect on the taste buds. Our group was fortunate enough to have frequented several Guangdong-style dai pai dongs whose victuals both nourished our bodies and replenished our wallets - it's amazing to consider how $250RMB can feed 15 ravenous, cantankerous-when-hungry Christian bikers. In fact, the feasting grew exponentially more enjoyable as journey progressed, as our two primary orderers began to refine their culinary acuity, accurately predicting what would invigorate and excite our collective palate; it helped, too, that our utensils were pretty clean for Chinese standards!

 

Our first evening, we secured accommodations in a building that was not so much a hotel, or even a motel, as a grey, dry concrete edifice in which hardwood beds were arrayed neatly in each room; the spartan conditions dismayed some, including myself, at first. However, thankfulness trumped peevishness, and the realization that, in the middle of nowhere, we had mosquito nets to ward off the inexorable squad of mozzies, and one bathroom with boiling water for a very, very scalding shower was more than enough to placate everyone, especially after a hard day of riding. Besides, austerity succors the soul. We even managed to sleep pretty soundly without mattresses. In my somnolent state, I only remember shifting desperately maybe six, or seven times. It was a good night, and a bargain at only 15RMB per person!

 

On the second day our group dared to test itself on an unknown avenue. Consequently, we were spared the sonorous alarms of gigantic, indomitable trucks and instead subjected ourselves to the vicissitudes of off-road biking, whose soundtrack, undoubtedly for the day, was provided by an orchestra of buzzing cicadas, accompanied, at times, by the rumbling tympani of motorbikes. Oh, the countryside was lush, beautiful verdure all around - a feast for the romantic soul. Yet, for one of my companions, the environment was anything but endearing, for her adeptness at handling the desultory trail, she surely felt, was more chaotic than controlled. She persevered, nonetheless, pushing through her disconsolation to conquer the race marked out for her; such tenacity that only the Father could supply; and that left me thoroughly impressed.

 

At lunchtime, the evangelization effort began in earnest. It started innocently enough, as I asked a group of girls about the secondary school down the dusty road from our restaurant. Then, on cue, the Spirit, whose pacing can only be described as frenetic, whose rhythm is beyond my comprehension, overwhelmed and took over. Leanne and I brought those three girls to Christ; while Tim was assiduously preaching by our side to a band of boys who had gathered to look on; and behind us, ah Cheung had cajoled five boys to form a circle, hand in hand, for prayer. Many people came to know Jesus that hour. There was undoubtedly some serious fire falling down on us!

 

We made a pit stop at the Tam clan village. It was another bucolic community, replete with idling boys, young and old, and those two duplicitous demons standing watch from steady doors, which, it appeared, held together together the ramshackle walls beside them. An electricity meter evinced the reality of life in the village, of a living community that flows flittingly in and out of the houses as though cats leaping over canals; because I for one couldn't see how hundreds of people somehow resided inside those homes when I couldn't spot a single one during my brief tour of the grounds. In the open, by our bikes, there were conspicuous signs of life, however. I was standing in the sun, letting its warm rays melt on my skin, when a young man, not even twenty, approached and asked me about our intents and purposes on what was once such a dull afternoon. His curiosity got the better of me, and together we broached a conversation in faith. Simon joined us, and although he whom I named Henry, told us in his obstinacy that he depends on himself alone, I feel as though a small seed of faith was still planted within him. May it bloom at the appointed time when he most needs it.

 

At last, inside the unlit store where we shared our gleaming hopes and fantastic dreams, Simon and I noticed, to our surprise and delight, two blackboards on which the shopkeeper had written the alphabet, for English as well as for Putonghua (Pinyin). Besides the letters, numbers too had been painstakingly etched into the board, each meticulous stroke perfectly formed. So they ironically were learning that which continues to elude their more economically mobile brethren in Hong Kong, despite their most humble upbringing. I encouraged Henry to pursue this knowledge, since, as the cliche most rightly states, English - and Putonghua, these days - opens up a world of opportunity.

 

China, it seems to me, is one interminable housing start being carried on the shoulders of giants. Behemoths, really, an armada of green and blue dump trucks, on whose backs are the physical manifestation of the hopes and dreams of billions - timber; stone; and coal - were an inescapable part of our three-day trek. They blew passed us, literally, horns afire; and if you stared into the eyes of the drivers high above on those mechanized elephants, you would see the glee with which they pounded both the road and the eardrums of those unwitting peons foolish enough to be nearby. China - and China Mobile, whose stores we uncovered even in the most remote suburb, might I add! - still has much growth left, and the transportation and infrastructure industries, I'm sure, shall assiduously work to keep it that way. My recommendation: keep investing in China.

 

Visiting the hot springs had been on our agenda since the inception of the trip. We eventually had our chance the second evening, when we raced down a wending hill to our hotel - a real hotel. Our excitement reverberated in the air, crackling with laughter and shouting. Choosing to swim first and foremost, we left dinner to wait and hurried across the street. The resort was packed with other like-minded people, dressed in swimming costumes that should have left more to the imagination; the temperature of the pool water varied, from tepid in one enclosure to skin-searing in another; and for one marvelous hour, we swam and frolicked like little children again, delighting in some wet fun, a suitable reward for one more arduous day spent on the dusty, dry land.

 

We capped the end of a successful day with a bang. The girls, oddly enough, were furtive pyromaniacs in our midst, longing in secret to raid the fireworks shop at the base of the hotel. So after our meal, they raced into the cool evening air and we could only endeavor to follow them in their explosive folly. Inside the store, all sorts of bombastic devices were on display, from the unwieldy, block of (Chicago) bull to the sleek spears adorning the wall whose warheads, no doubt, could just so easily take out a few eyes as mercilessly rip the pitch black from the wall of night sky. The ladies suffered to leave no type of firework untouched by the flame, quickly purchasing an arsenal of rainbow-inducing rockets and slim sparklers to make any pyrotechnic maven proud. Outside we went. At length, the bombs burst in the air, and laughter abound so much as we watched the brilliance of Chinese engineering on display. With the girls' scintillating stock depleted, we finally collected ourselves, and headed upstairs for one more day of wonderment.

 

There was one last village to visit before we reached our final destination of Enping city. As we sped into the shanty community, we knew something was amiss because unlike our other entrances into villages, during which residents would emerge in droves to glimpse us, it seemed as though these villagers preferred the comfort of their own veiled homes to the company of a few, ebullient strangers. It was an ominous setting in which we found ourselves, one characterized by inhabitants rather mistrustful than gregarious, and affable. Nonetheless, we dispersed to share kindness and mercy. To that end, I approached a young lady, a mere 25-years old, who had her three-month old boy on her shoulder and her three-year old son - who was without pants, might I add, preferring to wave them in the air like a terrible towel - by her side. We spoke briefly about her hopes and dreams, which, she says, rest in the well-being of her sons; and then Leanne and I blessed her. That was the end of our village experience in China.

 

To be around people who sharpen you as iron sharpens iron, that verily is a joy. The villagers were simple, warm and welcoming; my teammates were jocular, presumptuous and faithful; and I, in the midst of this confluence, this mosaic of personalities, philosophies, hopes and dreams, could only seek to love, especially in one of my more pensive moments. The trip tested my patience and tolerance, my ability to accept others for who they are - each a flawed creature like myself. Ultimately, so much as we seek the men of peace everywhere we go, we individually must become men of peace too. A true disciple of Jesus runs that race, and appreciates His grace, which shall always be enough in this life.

Our Daily Challenge: Heavenly

 

This was taken at the Self Realization Fellowship Meditation Gardens in Encinitas. It is a very peaceful spot that I return to often. It is beautifully situated high above the Pacific Ocean, about 25 miles north of downtown San Diego. The temple and gardens were established by swami Paramahansa Yogananda in 1937, but the temple itself was built too close to the cliff edge, and was torn down in 1942 to avoid it tumbling into the ocean. This shot is at the steps which once lead to the original temple. You can see a picture of the temple on the plague near the bottom of this image..

 

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My images are posted here for your enjoyment only. All rights are reserved. Please contact me through flickr if you are interested in using one of my images for any reason.

 

In the early 1950s, air forces around the world came to the realization that it made little sense to train pilots on older piston-engined trainers, then expect them to go from those aircraft to high-performance jets without a high accident rate. Most nations with an aviation industry then embarked on designing jet trainers and a training syllabus entirely with jets.

 

For the Soviet Union, it would not only need a jet trainer, it would need thousands of them, to equip not only its own air force, but those of the Warsaw Pact and client states. The Khrushchev regime learned that two of the Pact nations were working on their own trainers--Aero of Czechoslovakia was designing the L-29 Delfin (Dolphin), while PZL of Poland was working on the TS-11 Iskra (Spark). Surprisingly for the Soviet Union, it issued a requirement for the jet trainer and opened it up to a competition between the two aircraft.

 

Aero's L-29 was designed to be everything a trainer should be: easy to fly, easy to maintain, forgiving of mistakes, and capable of simple aerobatics. As Soviet doctrine called for aircraft capable of operating from austere airstrips, the L-29 was given a strengthened landing gear, and for either weapons training or in emergencies, could be equipped with four underwing hardpoints for bombs, rockets or gunpods. It was not particularly fast and considered underpowered, but that was less important in a trainer.

 

The L-29 would first fly in 1959, and went up against the TS-11 in 1961. To the surprise of many, considering the TS-11 was faster, the L-29 was declared the winner. Suspecting politics and wishing to keep some independence, the Polish Air Force would never use the Delfin, and would make the Iskra its primary jet trainer. For the rest of the Warsaw Pact and the Soviet Union, the L-29 would go into production. NATO would give it the reporting name of Maya.

 

Some 27 nations would eventually fly L-29s, as trainers, but occasionally in combat as well: Egyptian L-29s were pressed into service during the 1973 Yom Kippur (October) War as ground attack aircraft, and they were also used in the Biafran War of 1967-1970 and the First Nagorno-Karabakh War of 1988-1994 between Azerbaijan and Armenia. In these cases, the Delfin did not do well, but it was never intended to fight against modern air defenses. Saddam Hussein reportedly converted a number of his L-29s to drones, intended to carry poison gas towards Coalition forces in 2003, though they never flew.

 

While the L-29 was adequate, as aircraft got faster and more manueverable, the Delfin was becoming obsolete. In response, Aero designed the L-39 Albatros, a more advanced trainer, and L-29 production ended in 1974 after 3665 had been produced. Though most L-29 users replaced it with the L-39, some continued with the Delfin, and Angola and Georgia would use it as late as 2016. After the end of the Cold War, many Delfins became available on the open market, and while not as common as its Western equivalent--the T-33 Shooting Star--or its successor the L-39, L-29s are found in small numbers in the warbird community, and a few have raced in the Reno Air Races.

 

This L-29 is a former Bulgarian Air Force example, delivered in 1968; it probably flew with the Georgi Benkovski Training Base at Dolna Mitropoliya Air Base. Disposed of as surplus in 2001, Bort 53 became N443KT when it was bought by an American warbird collector. It has since gone through a few owners, but when I saw it in June 2023, it was at the Santa Maria Museum of Flight, where it may be on permanent display. The markings have begun to fade, but in theory N443KT is still flyable.

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

Starring Richard Thomas, Robert Vaughn, John Saxon, George Peppard, Sybil Danning, Darlanne Fluegel, Sam Jaffe, Jeff Corey, Morgan Woodward, Marta Kristen, and Julia Duffy. Directed by Jimmy T. Murakami.

In this Roger Corman produced classic, an outcast band of heroes defends a peaceful planet against aliens bent on destruction. The film stars Richard Thomas of "Waltons" fame and Robert Vaughn of "I Spy" fame. The film was written by John Sayles.

synopsis

Produced by Roger Corman and scripted by John Sayles, Battle Beyond the Stars is a cheerfully blatant imitation of The Seven Samurai (or at least the American remake The Magnificent Seven). A peaceloving planet is attacked by malevolent aliens. The powers-that-be hire a group of mercenaries, headed by George Peppard, to protect the planet from harm. Peppard's contingent includes squeaky-clean Richard Thomas Jr. and statuesque Sybil Danning. John Saxon goes through his usual paces as the villain, while the supporting players include such dependables as Sam Jaffe, Jeff Corey, and, from Magnificent Seven itself, Robert Vaughn. Keep an eye out for Julia Duffy as "Mol". A deft blend of standard sci-fi action and knowing "inside" humor, Battle Beyond the Stars was one of Corman's biggest hits of the 1980s-not to mention an endless supply of stock footage for future New World Productions.

review

Here's a little test. If you know who Tom Savini is but have never heard of Krzysztof Kieslowski, then this delightfully naked rip-off of Star Wars (1977) from Roger Corman -- that master of cheesy, no-budget "filmmaking" (a term that can only be carefully, loosely applied to his darkly lit, stiffly performed oeuvre) -- is a treasure-trove of delights for you, a discerning appreciator of Z-grade entertainment. Here are the top ten aspects of this 1980 relic that you may savor on repeated viewings: (1) Whip smart despite his drive-in sensibilities, Corman decides not to directly rip off Star Wars -- which is, of course, precisely his intention -- but to rip off an example of classic Japanese cinema from the 1950s, The Seven Samurai (1954), in much the same way that Star Wars rips off an example of classic Japanese cinema from the 1950s, The Hidden Fortress (1958). How many of Corman's typical ticket buyers got the joke back then? Probably not many, which makes it even funnier. (2) The utterly perplexed, slightly crushed, and disappointed performance of "John-Boy" himself, Richard Thomas, clearly wondering how whiny no-name whelp Mark Hamill was cast as Luke Skywalker instead of him. A good question, Richard. A good question. (3) That space ship that looks like it was cast directly from a mold of a Victoria's Secret catalogue model's torso? Designed by James Cameron. Hmmmm. He does write strong female roles...(4) John Saxon, typically chewing up the scenery and spitting it back out as venomous darts in the role of the villain. Ah, Saxon. Where is the next generation's Saxon? It could've been Michael Ironside, but his energy seemed to dissipate at the same time as his ER guest-starring role. (5) The hilariously disturbing thought that Mel Brooks' Spaceballs (1987), which is intended as a wicked spoof of George Lucas' fantasy universe, is eerily similar in both tone and content to this film. (6) The realization, when seen in the reflected glory that is George Peppard's train-wreck of a performance as a space cowboy, of how extremely good an actor Harrison Ford really is. (7) Although you won't be able to detect his artistic fingerprints much except in the credits, the simple, pleasurable thrill of knowing that John Sayles wrote this screenplay. And that the money he made -- as well as checks for penning dual Jaws (1977) rip-offs Piranha (1978) and Alligator (1980) -- probably funded the production of Return of the Secaucus Seven (1980), itself to be ripped off later as The Big Chill (1983). Somehow, this has all got to be related to Kevin Bacon. (8) Robert Vaughn plays the same character here he portrayed in The Magnificent Seven (also a rip-off -- er, homage -- to The Seven Samurai), and even his dialogue is essentially the same. Possibly the man's easiest payday ever. (9) Budget for hair? $0.00. (10) Sybil Danning, in an era before silicone or saline, ushering nearly as many young boys to the cusp of manhood as did Tina Louise in Gilligan's Island.

 

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

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

#pain #love #reflection

"The only limit to our realization of tomorrow will be our doubts of today. Let us move forward with strong and active faith."

 

Looking south-southwest at an inscription in the fourth "room" of the Franklin D. Roosevelt Memorial in Washington, D.C., on March 15, 2012. This quotation is from Roosevelt's undelivered Jefferson Day Address, scheduled for a nationwide radio address on April 14, 1945. Roosevelt wrote the speech on the night of April 11. He he died from a cerebral hemorrhage the following day.

 

The memorial was designed landscape architect Lawrence Halprin and dedicated on on May 2, 1997, by President Bill Clinton. It's spread over 7.5 acres (3.0 hectares) of West Potomac Park. (Roosevelt was an avid conservationist. Fittingly, West Potomac Park is made up of silt dredged from the bottom of the Potomac River from 1880 to 1911.) The main entrance is at the north end, although just as many people enter from the south end (walking along the Tidal Basin from the Jefferson Memorial).

 

The memorial consists of four roofless, outdoor "rooms" created by gigantic blocks of rough red South Dakota granite. Each "room" represents one of Roosevelt's terms in office, and each room has a waterfall, inscriptions, and sculpture. The first room's walls are more smoothed and the blocks of stone aligned, and the waterfall is small, smooth, and quiet. The subsequent rooms express the increasing complexity of Roosevelt's presidency as depression and war intruded. The stone becomes less smooth, some blocks of stone are misaligned or jut from the walls; in the third room, massive stones actually lie in the center of the space, tumbled on top of one another. The waterfalls become larger, more complex, more chaotic.

 

Interestingly, the waterfalls were designed to be played in. But the National Park Service, deeply worried that someone would slip and fall on the algae-covered rocks, quickly banned people from doing so.

 

Out of respect for Roosevelt's own disability, the entire memorial is wheelchair accessible. All the sculptures are meant to be touched, and the second "room" contains a huge wall "quilt" of images -- an artwork known as "Social Programs" -- that depicts the people Roosevelt helped (with Braille inscriptions describing each one next to the panels).

 

Stonecarver John Benson did the granite inscriptions seen throughout the memorial. Here's a list of the sculptures in the memorial, along with their creators:

 

* "Prologue" - By Robert Graham, this is the life-size sculpture of Roosevelt in his wheelchair which stands in front of the main entrance to the memorial.

 

* "Presidential Seal, 1932" - By Tom Hardy, this is in the "first room" and depicts the Great Seal of the President of the United States as it existed in 1932 at the time of Roosevelt's first inauguration.

 

* "First Inaugural" - By Robert Graham, this bas-relief panel in the "first room" depicts an image inspired by film footage taken during the first inaugural parade.

 

* "The Fireside Chat" - By George C. Segal, this sculpture in the "first room" depicts a man seated in a chair, listening to one of Roosevelt's radio addresses (the "fireside chats").

 

* "Farm Couple" - By George C. Segal, this life-size sculpture in the "second room" depicts a farmer standing next to his wife (seated in a chair) in front of a barn door (with the upper half of the door open). It symbolizes Roosevelt's commitment to saving American agriculture.

 

* "Depression Bread Line" - By George C. Segal, this sculpture in the "second room" depicts six life-size male figures stand in a line to get free bread. The men face west, and it is just a few feet west of "Farm Couple."

 

* "Social Programs" - By Robert Graham, these 54 bronze panels on a wall and four pillars in the "second room" depict the social programs Roosevelt enacted.

 

* "Funeral Cortege" - By Leonard Baskin, this bas-relief bronze panel in the "fourth room" depicts the funeral of Roosevelt in 1945.

 

* "Eleanor Roosevelt" - By Neil Estern, this life-size statue of the First Lady stands between the "third" and "fourth" rooms. Placed in a niche, it depicts her later in life in a cloth coat, the Seal of the United Nations behind her and to her left. It is the only depiction of a First Lady at a national memorial.

 

* "Fala and Franklin D. Roosevelt" - By Neil Estern, this slightly larger-than-life statue in the "fourth room" is based on depictions of an aging, sick Roosevelt at the Yalta Conference. His cloak masks the chair in which he sits. (If you look closely at the back of the statue, you can see that the chair has wheels, although it is not a wheelchair.) Roosevelt's faithful Scottish Terrier dog, Fala, stands beside him.

 

In the "third room" -- the room dedicated to the war years -- is a massive tumble of granite blocks. Inscribed on a block tilted against another are the words "I Hate"; the block on which this is tilted contains the word "War." This sculpture (for that is what it is) is the "I Hate War" piece. Its placement and design was by Halprin, and Benson carved the words. It was inspired by Roosevelt's 1936 "I Hate War" speech, given in Chautauqua, New York. A longer inscription from the speech is on the stone wall next to the waterfall.

 

It should be noted that the Estern sculpture, as originally planned, more prominently featured Roosevelt in a wheelchair. But this was changed because various project overseers said Roosevelt had not been depicted in a wheelchair in public.

 

Disability advocates strongly criticized this decision when the memorial opened and there was no image of Roosevelt in a wheelchair. The National Park Service permitted disability advocates to add a sculpture near the memorial's entrance, which is the "Prologue" statue by Robert Graham.

 

Memorial designer Lawrence Halprin applauded the move. He said that Roosevelt loved debate and discussion, and rarely made decisions himself but rather ordered his subordinates to "hash it out" and come to a decision. Halprin said adding the sculpture is a true memorial to Roosevelt, for it exemplified people of good will coming together in disagreement but forging a compromise that will allow everyone to move ahead.

The Museum of the Dreamers

The Phantastenmuseum is a museum in the Palais Palffy in the 1st district of Vienna Inner City. It shows the evolution of fantastic, surreal and visionary art of the postwar period to the present.

History

Following discussions between the Austrian artist Ernst Fuchs (* 13. Februar 1930 in Wien; † 9. November 2015) and the publisher, organizer and author Gerhard Habarta the idea of a museum of fantastic art in Vienna came to the realization. The "Austrian Cultural Center since 1958" in the Palais Palffy was enthusiastic about the idea, the plans for the new museum were concretised in the year of 2010. In autumn 2010 was started with the adaptation of the premises, which was completed in January 2011. The opening of the museum took place under the patronage of Federal President Heinz Fischer on 15 January 2011.

Premises

For the museum parts of the historical Palais Palffy due to war damage in the 1950s renovated were used.

The foyer was designed by Lehmden student Kurt Welther about The Marriage of Figaro. Here, also a lobby with the ticket office, the information and the museum shop has been set up. In this one gifts like replicas of famous works of art, sculptures, jewelery, catalogs and posters as well as original editions are sold. On the 1st floor is located opposite the Figaro Concert Hall the gallery. It is a 150 m² large space for solo exhibitions. The museum occupies the entire top floor and consists of designed spaces. In addition to works from its own collection and permanent loans, documents and portraits of artist personalities are shown.

The museum

The museum is divided into the following areas:

Impulses: Here are the inspirations identified which brought the young artists first information after the war, with works by Edgar Jené and Gustav K. Beck and Arnulf Neuwirth.

Academy: Here, the young creatives found an artistic home, including works by Albert Paris Gütersloh, Ernst Fuchs, Fritz Janschka, Anton Lehmden and Kurt Steinwendner before he turned into the filmmaker and object artist Curt Stenvert.

Contemporaries: These include older artists of fantastic, who had survived the dictatorship, like Greta Freist, Kurt Goebel, Charles Lipka or the CIA agent Charles von Ripper. And the young ones, as Rudolf Schoenwald or Arnulf Rainer as well as painters who moved in later Art Club. These include the "partisan" Maria Biljan-Bilger, Peppino Wieternik before he turned to the abstract, and Carl Unger who designed a large glass front of the Palais Palffy.

Art Club: It gathered the artistic elite of the post-war period and became with the Strohkoffer (straw suitcase) a social center.

Dog Group: It became the first counter-movement, in which the rebels as Ernst Fuchs, Arnulf Rainer and Maria Lassnig, Wolfgang Kudrnofsky and maverick visionary Anton Krejcar with graphics that today have become valuable manifested themselves.

The Pintorarium of Friedensreich Hundertwasser, Ernst Fuchs and Arnulf Rainer fought actionistically with wall newspaper and nude demonstration against the established Academy, bad architecture and for the freedom of the spirit.

Hundertwasser realized the theories of Pintorarium in his buildings. A photo documentation of Kurt Pultar.

Vienna School of Fantastic Realism: The core of the museum with pictures of Arik Brauer, Wolfgang Hutter, Fritz Janschka, who lives in the United States and Anton Lehmden. Of Rudolf Hausner is - in addition to an oil painting - the documentation of long-term work on his Ark of Odysseus to see. In addition to an early work by Ernst Fuchs, a specially created for the museum great painting version of a 55 years ago arosen drawing is shown.

In the department of simultaneous 16 images of that Viennese Fantasts can be seen who presented themselves in the 1960s for the first time, among other things, in the gallery that installed Ernst Fuchs.

In the Department Next Generation are those almost still "young ones" which - despite temporary exclusion by the avant-garde - are committed to the new tendencies of the fantastic. They studied partly with Hausner, Lehmden, Hutter and Fuchs and also learned as wizards.

The Graphic Cabinet presents some etchings and lithographs to stamps. Here the global network is shown in about 30 works by international visionaries. Representatives from Japan, the US, Australia and European centers are the ambassadors of associations of fantastic artists, the Ambassadors of the Fantastic Universe.

 

Phantastenmuseum

Das Phantastenmuseum ist ein Museum im Palais Pálffy im 1. Wiener Gemeindebezirk Innere Stadt. Es zeigt die Entwicklung der phantastischen, surrealen und visionären Kunst von der Nachkriegszeit bis zur Gegenwart.

Geschichte

Nach Gesprächen zwischen dem österreichischen Künstler Ernst Fuchs und dem Verleger, Organisator und Autor Gerhard Habarta entstand die Idee zur Verwirklichung eines Museums für phantastische Kunst in Wien. Das „Österreichische Kulturzentrum seit 1958“ im Palais Pálffy zeigte sich von der Idee begeistert, die Pläne für das neue Museum wurden im Jahr 2010 konkretisiert. Im Herbst 2010 wurde mit der Adaptierung der Räumlichkeiten begonnen, die im Jänner 2011 abgeschlossen wurde. Die Eröffnung des Museums fand am 15. Jänner 2011 unter dem Ehrenschutz von Bundespräsident Heinz Fischer statt.

Räumlichkeiten

Für das Museum wurden Teile des historischen, aufgrund Kriegsschäden in den 1950er Jahren renovierten Palais Pálffy genutzt.

Das Foyer wurde vom Lehmden-Schüler Kurt Welther zum Thema Figaros Hochzeit gestaltet. Hier wurde auch ein Empfangsbereich mit der Ticketkasse, der Information und dem Museums-Shop eingerichtet. In diesem werden Geschenke wie Nachbildungen berühmter Kunstwerke, Skulpturen, Schmuck, Kataloge und Kunstdrucke sowie auch Original-Editionen verkauft. Im 1. Stock befindet sich gegenüber dem Figaro-Konzertsaal die Galerie. Es handelt sich um einen 150 m² großen Raum für Einzelausstellungen. Das Museum nimmt das gesamte Obergeschoss ein und besteht aus gestalteten Räumen. Neben den Werken aus eigenem Bestand und Dauerleihgaben werden Dokumente und Porträts der Künstlerpersönlichkeiten gezeigt.

Das Museum

Das Museum ist in folgende Bereiche gegliedert:

Impulse: Hier werden die Impulse aufgezeigt, die den jungen Künstlern erste Informationen nach dem Krieg brachten, mit Werken von Edgar Jené und Gustav K. Beck und Arnulf Neuwirth.

Akademie: Hier fanden die jungen Kreativen eine künstlerische Heimat, mit Werken von Albert Paris Gütersloh, Ernst Fuchs, Fritz Janschka, Anton Lehmden und Kurt Steinwendner, bevor er zum Filmemacher und Objektkünstler Curt Stenvert wurde.

Zeitgenossen: Dazu zählen ältere Künstler des Phantastischen, die die Diktatur überlebt hatten, wie Greta Freist, Kurt Goebel, Charles Lipka oder der CIA-Agent Charles von Ripper. Und die Jungen, wie Rudolf Schönwald oder Arnulf Rainer sowie Maler die sich im späteren Art Club bewegten. Dazu gehören die „Partisanin“ Maria Biljan-Bilger, Peppino Wieternik, bevor er sich zum Abstrakten wandte, und Carl Unger der für das Palais Pálffy eine große Glasfront gestaltete.

Art Club: Er versammelte die künstlerische Elite der Nachkriegszeit und wurde mit dem Strohkoffer ein geselliges Zentrum.

Hundsgruppe: Sie wurde zur ersten Gegenbewegung, in der sich die Aufrührer wie Ernst Fuchs, Arnulf Rainer und Maria Lassnig, Wolfgang Kudrnofsky und der Außenseiter-Phantast Anton Krejcar mit heute wertvoll gewordenen Grafiken manifestierten.

Das Pintorarium von Friedensreich Hundertwasser, Ernst Fuchs und Arnulf Rainer kämpfte aktionistisch mit Wandzeitung und Nacktdemonstration gegen die etablierte Akademie, schlechte Architektur und für die Freiheit des Geistes.

Hundertwasser verwirklichte die Theorien des Pintorariums in seinen Bauten. Eine Fotodokumentation von Kurt Pultar.

Wiener Schule des Phantastischen Realismus: Der Kern des Museums mit Bildern von Arik Brauer, Wolfgang Hutter, dem in den USA lebenden Fritz Janschka und von Anton Lehmden. Von Rudolf Hausner ist - neben einem Ölbild - die Dokumentation der langjährigen Arbeit an seiner Arche des Odysseus zu sehen. Neben einem Frühwerk von Ernst Fuchs ist auch eine eigens für das Museum geschaffene große Gemälde-Fassung einer vor 55 Jahren entstandenen Zeichnung ausgestellt.

In der Abteilung der Gleichzeitigen sind 16 Bilder jener Wiener Fantasten zu sehen, die sich in den 1960er-Jahren zum ersten Mal präsentierten, u.a. in der Galerie, die Ernst Fuchs installierte.

In der Abteilung Next Generation sind jene fast „noch Jungen“, die sich – trotz zeitweiliger Ausgrenzung durch die Avantgarde – neuen Tendenzen des Phantastischen verpflichtet fühlen. Sie haben zum Teil bei Hausner, Lehmden, Hutter und Fuchs studiert und auch als Assistenten gelernt.

Das Graphische Kabinett stellt einige Radierungen und Lithographien bis hin zu Briefmarken aus. Hier wird in etwa 30 Werken internationaler Phantasten die weltweite Vernetzung gezeigt. Vertreter aus Japan, den USA, Australien und europäischen Zentren sind die Botschafter von Vereinigungen phantastischer Künstler, den Ambassadors of the Fantastic Universe.

de.wikipedia.org/wiki/Phantastenmuseum

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

 

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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

 

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

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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/

 

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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

 

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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...

 

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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/

 

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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!

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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

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Looking for music for your film or project?

Let’s talk...

www.premik.com

 

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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

Week 4 - Quotes

 

Almost there, and it's hardly even started.

 

image © alyssa jiosa

 

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www.pinterest.com/pin/199354720978671348/

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

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

 

Prior to the construction of Grand Central Terminal and the electrification and submergence of its tracks (1903-1913) Park Avenue between 42nd and 52nd Streets blighted New York as an exposed rail yard. Noisy, grimy and dangerous, its locomotives tirelessly belched their waste into the air as crosstown traffic was stranded on either side of the maze-like rails. By 1929, however, in a spectacular application of skyscraper technology both above and below ground, revenue producing structures were erected on steel stilts over the yard, transforming the area into Terminal City, a prestigious mixed-use, multi-level enclave, integrated in its architectural expression and modes of transportation

- the finest realization of the City Beautiful Movement in New York.

 

The New York Central Building provided the Terminal City complex with a dramatic linchpin as well as a bridge to the rest of Manhattan. Through special negotiations with city officials it was constructed in 1927-29 astride Park Avenue, allowing for a continuation of the boulevard's sidewalk- and street traffic via pedestrian corridors and vehicular tunnels burrowed through the building's base.

 

The New York Central Building is the skyscraping counterpart of Grand Central Terminal. It was designed by the same architects in the same materials and Beaux-Arts style, simultaneously developing some of the depot's most - innovative circulation systems- Swallowing Park Avenue traffic and thereby, relieving congestion around the terminal the building functions as an open gate to the "Gateway to a Continent."

 

With a distinction all but unique in grid- patterned Manhattan, it has a double focus, as powerful by day as it is dramatic , by night. Unobstructed by surrounding buildings, the New York Central's" honeycombed base and slender tower dominate the street corridor while its glowing and wonderfully ornate roof, visible for miles, enriches New York's constellation of illuminated peaks.

 

For its superb engineering, innovative, circulation systems and the consequent relief of traffic, the structure is exceptional. As a conspicuous and experiential urban monument it is unsurpassed. Identified by railroad officials as the "crowning achievement" of their urban redevelopment program, the New York Central Building, now the Helmsley Building, ranks easily among the finest and best known office towers in New York.

In 1863-67 Commodore Cornelius Vanderbilt acquired control of the New York & Harlem, the Hudson River and the New York Centra 1 Railroads (consolidated in 1869 as the New York Central & Hudson River Railroad), Rerouting the trains along a single line (the Harlem) for five miles south from the Bronx, Vanderbilt determined to build a new terminal at 42nd Street- He acquired most of the property between 42nd and 48th Streets (subsequently extended to 52nd Street), Madison and Lexington Avenues, and commissioned John B. Snook to design the depot (1871), with an impressive glass and metal shed by R. G. Hatfield immediately behind.

 

The land north of the new facility was used as a train yard: an exposed, noisy, cinder- and smoke-belching sprawl which made neighboring real estate uninhabitable to all but squatters. The paddle-shaped track network interrupted crosstown streets', leaving then dead ends on either side of the yard.

 

Subsequent improvements lowered the rails several feet below grade and opened crosstown traffic with periodic elevated bridges. But by the turn of the century increased suburban and commuter traffic proved these palliative measures inadequate: the polluting locomotives thwarted seminal attempts at urban renewal while the still only — partially submerged tracks created an intolerable obstacle to the street traffic which the terminal inevitably generated.

 

Solutions to these and a panoply of related-problems came in 1903 when William J. Wilgus, the visionary chief engineer of the New-York Central, presented the railroad with a grand scheme — ultimately proved epochal — for the replacement of the existing Grand Central Terminal with a new, more technologically advanced facility. Key to the project was the electrification of rail lines.

 

Unlike steam locomotives, which required open air or ventilated tunnels for release of their combusted waste, electrified trains could be submerged below ground. The acreage thus reclaimed at ground level and above could be used, Wilgus foresaw, for revenue-producing structures. High profit buildings were erected on skeletal steel supports over the tracks: "And thus from the air [was] taken wealth." The alchemous plan repaid the enormous cost of the new terminal and the electrification many times over.

 

Realization of Wilgus' scheme involved a design competition to which four firms were invited. Per requirements, each submitted a proposal for a skyscraping terminal in the center of Park Avenue but so arranged as to connect both north and south segments of the boulevard. The contest was won by Reed & Stem who had worked with Wilgus on previous railroad commissions (and to whom Reed was related by marriage). Their proposal called for a neo-Renaissance terminal surmounted by a 22-story hotel or office tower. Preceded on the north by a grand "Court of Honor," the depot was, in a stroke of genius, to be girdled by an "exterior circumferential elevated driveway" along which Park Avenue "would flow in divided north- and southbound streams. Architects Warren & Wetmore subsequently transformed the design into the current low, monumental mass, but many of its essential features survived.

 

Indeed, Reed & Stem's tower proposal (together with that of unsuccessful competitors McKim, Mead & White) may be seen as the germ of the New York Central Building which Warren & Wetmore constructed to the north of the terminal some two decades later.

 

In 1903 plans were submitted to the Board of Estimate for the new train station as well as for the revenue-producers that Wilgus had imagined. In addition to the head house, the proposal included mail and express terminals, a post office, and hotels. Several of the structures were undertaken concurrently with the new terminal, but not until the 1920s (after the post-World War I depression) did the precinct assume the distinctive character of the planned enclave known as "Terminal City."

 

Building efforts initially focused on the construction of new hotels whose development, like most luxury buildings, had been stemmed by the war, and whose need near the depot was critical. Between the completion of the terminal in 1913 and the New York Central Building in 1927-29, more than a score of hotels and apartment buildings were added to the precinct, all of roughly the same height and classicizing style.

 

These were followed, after 1922, by the erection of new office buildings, which, although taller than the hotels, were nonetheless related in style, and frequently designed by -the same architects. In each case the new buildings marched north, perched on steel stilts over the rail yard. They transformed Park Avenue into a grand and cohesive urban corridor with a ribbon of spinal plantings. In the process they earned for this boulevard the Park Avenue name which, although official since 1888, had previously been little deserved.

 

The 34-story New York Central Building was the final addition to Terminal—City. Taller, more dramatic and conspicuously sited than any other unit in the complex, it became the riveting linchpin of "one of the most urbane groups, of commercial buildings in the world."

 

The creation of Terminal City was a direct outgrowth of the ,"City Beautiful Movement." Fostered by the World's Columbian Exposition of 1893, this movement sought to transform the haphazard development of American metropolises into clean, symmetrical urban centers, beautified by parks, public monuments and axial roadways, and guided in their future growth by a comprehensive plan for transportation and architectural integration.

 

Like other cities (most notably Washington, D.C. with its MacMillan Plan of 1902-03), New York attempted implementation. In a little-known effort beginning in 1902 and culminating five years later, the New York Public Improvement Commission submitted a comprehensive scheme for the city's development "so designed that all its parts shall be consistent, the one with the other, and form a homogeneous whole."

 

This was the first time since the establishment of Manhattan's street grid in 1811 that a general urban plan had been proposed for New York; it met with unmitigated failure. Calling for parkways, subsidiary streets, pedestrian arcades and imposing vistas (all aspects of Terminal City), the municipal scheme was undermined by an over-emphasis of aesthetic concerns. It suffered from an unrealistic exclusion of economic and social forces and, perhaps most damagingly, from the inability of democratic government to consolidate its widely-diffused powers for urban renewal on such an imperial scale.

 

The degree to which city bureaucracy was incapable of action' contrasted starkly with the position of the railroad at the turn of the century: a multi-million dollar private enterprise whose capital, organization and vast real estate holdings permitted — indeed, encouraged — a coordinated development policy. Moreover, the railroad's massive physical needs, and its cultivated civic and philanthropic self-image found appropriate architectural models in the ancient. Renaissance and Beaux-Arts

 

public buildings which so inspired the City Beautiful Movement. Wilgus, Reed & Stem, and Warren & Wetmore, among others, were nurtured on Utopian urban visions. Their creation of the mixed-use, multi-level Terminal City, integrated in its architectural expression and modes of transportation, is one of the best, if not the greatest, legacy of the City Beautiful Movement in New York- The achievement was challenged — arguably equalled — only by Rockefeller Center which, built in the 1930s, followed the Terminal City prototype.

 

Architects of the New York Central Building

 

Charles Delevan Wetmore (1866-1941) received an A.B. degree from Harvard in 1889 and three years later, in 1892, graduated from its Law , School. He had also studied architecture, and before joining the legal firm of Carter, Ledyard & Milburn, designed for his alma mater the Claverly, Westmorly and Apley Court dormitories.

 

It was during a consultation about the design of his own house that Wetmore met his future partner, Whitney Warren (1864-1943), a graduate of Columbia College (1886), of the Ecole des Beaux-Arts in Paris (1887-94) and subsequently, a member of the New York office of McKim, Mead & White. Warren, impressed by his client's architectural ability,, suggested that Wetmore leave the practice of law. The two men formed a partnership in 1898. Wetmore specialized in the firm's legal and financial Affairs; Warren emerged as the principal designer.

 

Warren & Wetmore's first major commission came just one year later when they prevailed in a contest for the design of the New York Yacht Club (1899). An enormously auspicious beginning, this celebrated project was nonetheless succeeded only "by lesser residential works and modest office buildings. Not until 1903 did the firm emerge on the forefront of New York architecture and then under suspect terms: despite the victory of Reed & Stem in the competition for Grand Central Terminal, and indeed, without the knowledge of that premier firm.

 

Warren & Wetmore submitted another scheme for the depot to William K. Vanderbilt, then chairman of the board of the New York Central (and a cousin and close friend of Whitney Warren). The strength of nepotism was proven, as were Wetmore's skills as an attorney. In a (doubtlessly strained) compromise, Warren & Wetmore became associated with Reed & Stem on the terminal, but later assumed total control of design.

 

Over the course of a decade they combined their low-lying Beaux-Arts proposal with essential elements from Reed & Stem's more innovative scheme. - _ * •

 

In the end, the eminently gifted, if opportunistic, Warren & Wetmore achieved the greater fame, and it was they who became the preferred architects of the New York Central. Engaged by the railroad almost continuously for a quarter-century, the firm was responsible for much of the development of Terminal City. Beginning with the Biltmore Hotel in 1911-13 (designed in association with Reed & Stem; demolished). Warren & Wetmore executed sere ox the most prestigious hotels in the zone, including the Belmont {1905; demolished), the Ritz-Carlton (1910; demolished), the Vanderbilt 1912), Commodore (1916), Linnard (1919; demolished), and the Ambassador (1921), as will as the post office adjacent to Grand Central, several service : • • , for the railroad, nearly a dozen Park Avenue apartment buildings, office buildings and numerous shops. Together with such notable (non-railroad sponsored) commissions as the Heckscher Building of 1920, the award-winning Aeolian Building of five years later, and the former Bonwit Teller department store of 1928 (all on Fifth Avenue), as well as Steinway Hall on West 57th Street (1925), Warren & Wetmore executed at least 92 buildings and building additions in New York, with more than a score of additional commissions elsewhere in the continent.

 

The New York Central Building was their final undertaking for the railroad and the last major project executed by the firm in New York. Completed in 1929, it preceded Warren's retirement by only two years. The office closed a decade later upon Wetmore's death in 1941.

 

The, New York Central Building

 

Between the completion of Grand Central Terminal in 1913 and the 100th anniversary of the New York Central Railroad in 1926, the number of passengers annually served by the depot nearly doubled, rising prodigiously from 23 million to 43 million in just over a dozen years.

 

During the same short period, in a historically unparalleled feat, the most formidable engineering problems had been solved, and Terminal City had risen triumphantly above the tireless rail yard. By 1926 the only open cuts in the precinct lay oh either side of Park Avenue between 45th and 46th Streets. Work on the combined sites began later in the same centennial year and in March 1929 — just seven months before the stock market crashed — New York Central's executives relocated from their corporate offices in 466 Lexington Avenue into the top three floors of their new namesake building across the street.

 

Towering above its neighbors, the 34-story structure literally provided "the crowning achievement" to the railroad's urban development plan. * So skilled were its design and execution and so magnificent its siting, that the railroad's trade journal confidently predicted that the New York Central Building was "destined to become one of New York City's landmarks."

 

Traffic

 

Hardly less spectacular — and to the mind of city officials, Relief far more important — was the solution to a major source of New York traffic congestion. Although elevated drives around Grand, Central had been proposed by Reed & Stem and subsequently incorporated into the design of Warren & Wetmore, their construction did not begin until 1917, four years after the terminal's completion. Not until 1919 (by which time negotiations for the New York Central Building had already commenced) did the road system open to the public, and then with only short-term and partial resolve.

 

Ascending/descending the Pershing Square Viaduct at 40th Street, both north- and southbound traffic continued along the west side of the terminal atop an elevated drive, superimposed like a second story over Vanderbilt Avenue. .(Depew Place, flanking the terminal on the east, also had an elevated level but this was a private way, reserved for baggage and freight deliveries). The western viaduct allowed vehicles to travel along busy 42nd Street without interruption by a north-south artery." Within a few short years, however, increased traffic created the most vexatious bottleneck three blocks north, at 45th Street, where the ramp descended to grade: 13 lanes of bi-directional traffic converged - from Park and Vanderbilt Avenues, 45th Street and the elevated drive, spilling into adjacent streets and Strangling the essentia I flow of this midtown commercial hub. Construction permits for the New York Central Building were withheld until a scheme to relieve this insufferable congestion had been submitted.

 

Roadways

 

An agreement was reached in 1924 after five years of & Tunnels negotiation, during which time the railroad totally revised its plans. Instead of following through with its original intention to erect "one building on the west side of Park Avenue, the same size as the Postum Building [21 stories] and another on the east side of Park Avenue similar to the Park Lexington Building [also 21 stories]," the New York Central proposed to construct one large building astride the boulevard. - In exchange for the required variances, city officials requested, and received from the railroad, the extension of Vanderbilt Avenue two blocks north of its former terminus at 45th Street.

 

The New York Central also agreed to improve the elevated drive along the west side of the terminal and to construct a companion drive on its east (a transformation of the private delivery platform atop Depew Place) so that public traffic could flow around the depot as originally planned, in bifurcated one-way lanes (southbound on the west; northbound on the east). Instead of descending to grade amid the confusion of 45th Street, the elevated drives were to span that street on bridges and, through specially granted easements, continue north on ramps through the base of the proposed' New York Central Building.

 

Cars emerging from its vehicular tunnels at 46th Street would proceed uptown along Park Avenue's newly widened traffic lanes. A corollary of the same agreement provided for "a permanent and perpetual easement of passage on foot," namely the continuation of Park Avenue's sidewalks through two open (shop-lined) corridors on either side of the tunnels.

 

Manhattan Borough President Julius Miller hailed the ingenious circulation system as "the biggest thing in traffic relief in twenty years." The masterminds behind the project were George A. Harwood, Ira A. Place and Amos Schaeffer, all of whom are memorialized by bronze plaques on the New York Central Building's main facade. Execution of the tunnels required reinforcement by special girders and trusses for superstructure support, and, as a protect ion against vibration, their ' erection independent of the building's frame. In addition, the two road-ways — both curved and banked — had to be supported on stanchions installed at a slope so that cars could climb to the elevated 45th Street bridges.

 

The innovative design allowed Park Avenue traffic to continue unimpeded between 46th and 40th Streets — a flow which, to this day, is still an exhilarating experience: one burrows through the New York Central Building negotiating its sharp turns, only to emerge above the city and descend, in roller coaster fashion, down the Pershing Square Viaduct (and, if one chooses, further south, through the subterranean Belmont tunnel — originally a locomotive cut — all the way to 33rd Street).

 

There was, in all of it, a comforting urban justice: the railroad supplied the brilliant remedy to the traffic jams which for so many years it had created. No less germane was the solution's reliance on tunnels, particularly as the New York Central had achieved its mighty prowess by blasting and tunneling through so much craggy terrain, both along Park Avenue, and beyond.

 

Design Inspiration for the design drew obviously from the four Influences competitive proposals submitted for Grand Central Terminal in 1903. Excluding Reed & Stem's preferred scheme with its circumferential viaducts, both Samuel Huckel and McKim, Mead & White provided for the continuation of Park Avenue via tunnels through the depot (as presumably did Daniel Burnham in his now lost entry).

 

McKim's firm executed a version of its unsuccessful terminal proposal for the 26—story Municipal Building at the head of Chambers Street. Designed in 1908. and completed in 1916., this City Beautiful skyscraper, like the New York Central Building of a decade later, includes a monumental arcade through which vehicular traffic originally flowed. Also similar are the projecting side wings which give the Municipal Building (and the more graceful 46th Street facade of the New York Central Building) a depressed U-shaped plan.

 

One can also perceive correspondences between Warren & Wetmore's tower and the chaste classicism of Reed & Stem's 22-story terminal proposal, but most conspicuous is Warren & Wetmore's effort to complement their own earlier work on Grand Central. Like the terminal, the New York Central Building was constructed of. limestone with bronze grilles, ornamented by symbols of industrial progress, and crowned by a heroic clock. Bridging Park Avenue with imposing Beaux-Arts arches, both structures are enlivened at ground level by carefully integrated shops.

 

The correspondences are as binding and intentional as they were clearly stated in the New York. Central Building's specifications. Similarly, and despite the almost exclusive priority of Art Deco design for contemporaneous skyscrapers, the New York. Central was articulated "along strictly classical lines."

 

The decision - to so thoroughly incorporate it with the depot and, by extension, with the rest of Terminal City reinforced the urbane cohesiveness of this "first planned precinct in New York."

 

Construction History

 

Contrary to the normal (and usually ineffective) course of development whereby the railroad erected its buildings and the city, in an independent effort, the surrounding streets, the New York Central assumed physical responsibility for every aspect of construction.

 

The arrangement proved particularly judicious because the entire campaign took place over double-level live trackage. In turn, city officials made every effort to aid and expedite the undertaking.

 

So successfully did the two parties interact that the enterprise was publicly hailed as a model of private and municipal cooperation.

 

Foundation preparations began in December 1926. Final plans for the structure were submitted on February 11, 1927, and three months later, on May 19th, 350 men from the James Stewart Construction Company anchored the last of the New York Central Building's steel piers 50 feet into the ground.

 

The task of providing adequate support for the superstructure had been particularly demanding: the entire campaign took place amid double level tracks which serviced more than 700 trains daily (a locomotive passed through operations approximately every 1-1/2 minutes of each working day).

 

The problem was further compounded because the rails (now electrified) prevented any possibility of continuous foundation walls and even more perplexing, because the frequent non-alignment of upper and lower tracks prohibited the use of through-columns.

 

A solution was achieved through a cleverly staggered skeletal steel frame in which upper level supports were carried on girders spanning the lower tracks. The lower piers, in turn, were irregularly spaced and anchored into the ground as the maze of rails would allow. The building was insulated against vibrations from the rumbling trains with lead and asbestos mats, and further protected by the 4-inch compressed cork tubes which encased those piers adjacent to rails.

 

More than 9,000 tons of steel were used in the foundations and ground floor alone. The entire structure required some 26,000-tons, a "good deal of which went into construction of the vehicular roadways.

 

Work continued at a rapid pace and on April 5, 1928 — just hours after the death of Chauncey Depew, chairman of New York Central's board of directors — the last rivet was driven into the 34-story steel frame. A temporary certificate of occupancy (# 11979) was issued in late December, and on September 25, 1929, building operations were brought to a close. Three years later the New York Central Building was acclaimed "the most remarkable office building in the world...even the wonderful Hudson Bridge [George Washington, 1931] required no greater engineering skill to construct.

 

Urban However brilliant, the New York Central Building's engineering did Impact not fully account for its singular popularity. Even before completion, and continuing unstemmed until the present day, this "absolutely glorious structure has captivated New York like few others. Regarded by many as "the most beautiful and imposing tower" in midtown, it enjoys a distinction all but unique in grid-patterned Manhattan: the building has a double focus.

 

Unlike most New York skyscrapers whose ground floors are visible only at close range and which consequently depend upon distinctive crowns for recognition, the New York Central Building plays a commanding role at both street level and on the skyline. Spanning Park Avenue, its great triumphal arches not only complement and give passage to Grand Central, but echo one of the finest aspects of its original City Beautiful design.

 

Projecting from either side of the apse-like recess in the center of the 46th Street facade, the building's 15—story wings embrace the Park Avenue corridor and realize — in however vestigial terms — the "Court of Honor" which Reed & Stem had intended to locate at the north of the terminal.

 

The impression was particularly imposing in the 1930s and 1940s when the nearly uniform base-, cornice- and roof lines of Park Avenue's midrise buildings acted like powerful orthogonals, leading irresistibly to the focal New York Central Building.

 

Although the streetscape was radically altered in the 1950s and 1960s, convincing elements of this once truly imperial vista survive in the wealth of scrolls, fasces, flags and military insignia which decorate the New York Central Building's (recently illuminated) triumphal arch in (now gilded) bas-relief.

 

Most compelling is the heroic clock which Edward McCartan framed with reposing gods four times life size. The sculptural composition provides the dramatic focus of the 46th Street facade, just as the entire building does for all of Park Avenue.

 

The Tower

 

In erecting the tower, a conspicuous symbol of the railroad's might, New York Central officials made proud comparisons with the Washington Monument, noting with considerable pleasure that their building was 5-6 feet taller.

 

They might also have compared it to the obelisks of baroque Rome which, planted in open piazzas and visible from afar, served as exclamatory urban focuses.

 

At 567 feet the New York Central Building was tall enough to control Park Avenue's 140 foot width, but sufficiently slender to allow the sky to slide by on either side of its shaft — just as it permitted the boulevard's street traffic to flow through its base.

 

The building functioned as a bridge, not a barrier. And while this wonderfully urbane spatial flow was fatally smothered in 1963 when the much taller and wider Pan Am Building stole the sky the New York Central maintains a dignity and monumentality independent of size. For this, a good deal of credit belongs to its exuberant cupola-crowned roof, glistening by day with gold leaf, and illuminated like a fiery constellation by night.

 

The New York Central first appeared on the evening skyline on January 21, 1929. Batteries of flood lights illuminated all four sides of its tower "from base to top." Most of the building's 100,000 candlepower lights, however, accentuated the intricately detailed roof, maximizing the reflective glow of its gold and copper sheathing (nearly 300,000 pounds of which were applied).

 

The building's crowning feature, a marvellously ornate cupola, was literally designed as a beacon. Blazing with "32-marine-type fixtures," it housed a great glass ball (a 6,000 watt lantern) which, "amplified and "projected by a special system of reflectors," had the force of a coastal lighthouse.

 

Eight supplementary projectors threw flame-tinted light through the cupola's oval openings, additional "flaming torches" burning on each corner of the tower's octagonal roof. To the distinct pleasure of New York Central's officials, their building had made a conspicuous mark on the land, visible "for miles up Park Avenue, and also from lower Manhattan, New Jersey and Brooklyn.

 

Recent Like other-skyscrapers in New York, "the New York Central Building History was blacked-out during the war, only to suffer a dark future with the failing finances, and finally the bankruptcy, of the New York Central Railroad. The structure was sold in the late 1950s / at which point it was rechristened the "New York General Building" — an economic change of name which required only two letters to be re-cut on the cornice.

 

Real estate magnate Harry Helmsley purchased the building in 1977 and conferred on it his name. In the following year, an extensive renovation program was undertaken, restoring and refurbishing the building from top to bottom, interior and out.

 

And if the gilding program was somewhat too ambitiously executed, it is to the great credit of the new owner that the New. York Central Building, now the Helmsley Building, has once again become' a vibrant component of New York's street and skyline.

 

- From the 1987 NYCLPC Landmark Designation Report

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.

 

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.

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

In 1960, the US Army came to the realization that it had no real scout helicopter: the OH-13 Sioux could operate effectively in the role, but it was aging and its slow speed made it vulnerable to ground fire. The O-1/L-19 Birddog was a good scout aircraft, but it did not have the mobility of a helicopter. With this in mind, the Army issued a requirement for a Light Observation Helicopter (LOH). The new helicopter needed reasonably high speed, good visibility from the cockpit, and be not too expensive. Bell, Hiller and Hughes all developed prototypes; in 1965, the Army chose Hughes' Model 369 as the OH-6A Cayuse, and placed an order for 1300 helicopters.

 

The Army was then presented with a problem. Hughes did not have a large factory, and was run by the mercurial and unpredictable Howard Hughes: there was a real concern that Hughes could not deliver the order. Moreover, the Army learned that Hughes had deliberately undercut Bell's and Hiller's bids to win the contract, and as such was taking massive losses on the OH-6. The Army then reopened the competition, and Bell's OH-58A Kiowa won this time: the Army would use both helicopters. As for Hughes, the company would later make up the losses by marketing the OH-6 as the Model 369 and later the Model 500.

 

The OH-6A entered service in 1966, and was sent to Vietnam soon thereafter. Though given the name Cayuse (as part of the US Army's tradition of naming helicopters after native tribes), this name never stuck: instead, the helicopter was nicknamed Loach, after the LOH project name and its buglike appearance. Loaches were quickly armed with field modification kits to carry machine guns, and were usually paired with the also newly-arrived AH-1 Cobra as a "Pink Team." The job of the Pink Team was to scout ahead of the UH-1 "slicks" carrying troops: the OH-6 would come over at low level to see if it drew ground fire. If it did, it would then call in the AH-1s to attack the enemy position and clear the landing zone. This hunter-killer team proved very effective, if dangerous to the OH-6 crews: of 1420 OH-6s built, 842 were shot down over Vietnam.

 

Because of the heavy losses over Vietnam, the scout role after the war was gradually taken over by the OH-58A, which was cheaper to buy and easier to maintain. OH-6s began to be passed on to Reserve and National Guard units, but got a new lease on life after 1980: the Army still needed a small helicopter that could land in places the OH-58 or UH-1 could not. The OH-6 was the only aircraft that fit the bill, and several dozen were seconded to Task Force 158 in preparation for an operation to free the American hostages in Tehran, Iran. The hostages were freed by the Iranians themselves in 1980, but the Army recognized the need for an elite force trained in night operations, and renamed the unit Task Force 160--known to its crews as the "Nightstalkers."

 

TF 160 proved its worth during Operation Prime Chance, the United States' undeclared naval and air war against Iran in 1988, and the OH-6s were redesignated MH-6 (for transport OH-6s) and AH-6 (for armed versions). Nicknamed "Little Birds" by their crews, TF 160 worked closely with the elite and secretive Delta Force, most notably in the Battle of Mogadishu in 1993, where they were the only gunships available to the beleaguered Army forces in the Somalian city. The standard OH-6 has been retired from Army units, but the MH-6 and AH-6 remain in service. The Cayuse also remains operational with Spain and Japan, though in both cases it is being replaced.

 

This OH-6A is 68-17252, and is a Vietnam veteran. It was delivered in 1969 to the 9th Cavalry Regiment ("Headhunters"), attached to the 25th Infantry Division at Cu Chi, South Vietnam. It would participate in actions around the Saigon area and the 1970 Cambodian Incursion. It was also both a lucky and unlucky helicopter: it was shot down four times and crashed twice in landing accidents, but each time was not destroyed and was repaired.

 

Somehow, 68-17252 survived to come back stateside in 1971, and was assigned to Fort Rucker as a training helicopter; from 1973 to 1976, it was part of the US Army's little-known Silver Eagles helicopter demonstration team. After the Silver Eagles were disbanded, 68-17252 was transferred to the 142nd Aviation Regiment (New York National Guard), where it would remain until retirement in 1988. It was then donated to the Riverside County Sheriff's Department, where it flew until 68-17252 was finally grounded in 2001. The RCSD gave it to the March Air Museum for preservation.

 

March restored 68-17252 back to its Vietnam appearance, and today it is part of the museum's Firebase Romeo Charlie display, placed inside a shelter. The skids are on Marston Mat, metal matting used extensively since World War II on unimproved airfields; in Vietnam, it was used in firebases as well, and occasionally as improvised armor. This is actually the second ex-Silver Eagle helicopter I've seen (the other is on display at the Kansas National Guard Museum in Topeka); I would say that 68-17252 has definitely earned its retirement.

 

In a transitory world, the things with which one can make genuine, lasting connections seem, at best, few and far between. “Connections” is my search for non-transitory things, and it is perhaps a longer realization that reality is inherently transitory.

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

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, most recently in the 2011 Sendai earthquake disaster in Japan.

 

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.

 

To warn of Soviet bomber and missile attacks over the North Pole, the United States and Canada constructed the Distant Early Warning (DEW) Line across northern Canada in the late 1950s. Given that the DEW Line was constructed in tundra covered in snow and ice most of the year, the USAF needed a way to supply these remote stations, which needed a little more than "bush" planes could supply.

 

Modifying aircraft with skis had been done for decades by then, so it was not particularly difficult to modify the C-130 Hercules by adding skis around the landing gear. When the gear retracted, the skis would be flush against the fuselage, which meant that ski-equipped C-130s could operate from regular runways as well as snowy ones. The USAF subsequently modified 12 C-130As into ski-equipped C-130Ds; these were also equipped with RATO (rocket-assisted takeoff) bottles for better short-field takeoff performance. The C-130Ds were later supplemented by US Navy LC-130Fs, and their role expanded to assisting US research stations in Antarctica. All early C-130 variants were withdrawn from service in the late 1980s in favor of standardizing on the LC-130H, and both USAF and Navy LC-130 operations were concentrated into the 109th Tactical Airlift Wing of the USAF in 1999.

 

57-0493, displayed at the Pima Air and Space Museum, was modified on the production line to a C-130D, and assigned in 1959 to the 314th Troop Carrier Wing, based at Stewart AFB, Tennessee. In practice, the aircraft would rarely see its comparatively warm home in Tennessee, as it was usually deployed to Sonderstrom, Greenland to support the DEW Line or to Christchurch, New Zealand, to support research in Antarctica. In 1966, the USAF transferred it to the 21st Composite Wing at Elmendorf, Alaska to simplify northern deployments, by which time the C-130Ds had generally adopted the LC-130 designation. As the older LC-130As/C-130Ds were replaced by newer LC-130Hs, 57-0493 was sent to the 109th TAW (New York ANG) at Schenectady, and in 1985, it was retired. It went on display at Pima in 1988.

 

57-0493 looks a bit rough: Spraylat preservative still covers most of the cockpit and fuselage windows, as well as parts of the engines, while the propellers need some repainting. The overall light gray with international orange nose, tail and wing panels was a scheme carried by the LC-130 fleet for its entire career, and the current LC-130 fleet retains the paint job. 57-0493 also retains the earlier three-bladed propellers used by the C-130A. The skis are in the deployed position.

 

After years of hearing about "Ski-130s" when I was a kid, it was fun to finally see one.

 

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

Who am I? You may be a doctor / someone's brother / someone's husband / someone's son etc all this is worldly knowledge. And it is in relation to your sister / wife / parents. In relative terms, all these identities are fine. But who are you in absolute terms? You are a Pure Soul.The bigger purpose of life is to experience your Pure Soul. So, how do you experience the Pure Soul? You need a Gnani Purush (the One who is in the state of the Pure Soul). He will make you aware of your absolute state, while you can continue your life normally as it was before.Watch this video and visit the link to find out more about Self-Reailzation and the Gnani Purush :

 

For More Information Visit:

 

In English: www.dadabhagwan.org/path-to-happiness/spiritual-science/w...,

 

In Hindi: hindi.dadabhagwan.org/path-to-happiness/spiritual-science...

 

In Gujarati: www.dadabhagwan.in/path-to-happiness/spiritual-science/wh...

"Who am I? You may be a doctor / someone's brother / someone's husband / someone's son etc all this is worldly knowledge. And it is in relation to your sister / wife / parents. In relative terms, all these identities are fine. But who are you in absolute terms? You are a Pure Soul.The bigger purpose of life is to experience your Pure Soul. So, how do you experience the Pure Soul? You need a Gnani Purush (the One who is in the state of the Pure Soul). He will make you aware of your absolute state, while you can continue your life normally as it was before.Watch this video and visit the link to find out more about Self-Reailzation and the Gnani Purush :

 

For More Information Visit:

 

In English: www.dadabhagwan.org/path-to-happiness/spiritual-science/w...,

 

In Hindi: hindi.dadabhagwan.org/path-to-happiness/spiritual-science...

 

In Gujarati: www.dadabhagwan.in/path-to-happiness/spiritual-science/wh...;

 

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.

 

It is a bit odd to find a Tornado in the American Southwest, but that's where Tornado IDS 43+74 ended up. It was one of just over a hundred Tornados delivered to the West German Marineflieger's MFG 1 in 1982, based at Jagel. Whereas the Luftwaffe's Tornados were optimized for strike and interdiction, the Marineflieger's aircraft were meant primarily for antiship roles: their role in wartime would be to sink any Warsaw Pact ships trying to break out into the North Sea, or land troops in Denmark or northern West Germany. Tactical reconnaissance was a secondary role, with provision for camera pods.

 

After the Cold War ended, MFG 1 was disbanded in 1993 as part of the post-Cold War drawdown. 43+74 was transferred to AKG 51 of the Luftwaffe, the service's reconnaissance unit, but never actually flew with AKG 51; instead, it was retired. Later that year, it was flown to the AMARG storage facility at Davis-Monthan AFB, Arizona, to test if the Tornado could be stored there--Germany maintained a squadron of Tornados at Holloman AFB, New Mexico for training, and it would be more cost-effective to simply store them in Arizona rather than flying them back to Germany. Once testing was finished, 43+74 was donated to the USAF for display, and in 2006, it was handed over to the Pima Air and Space Museum.

 

As mentioned above, the American Southwest is the last place most would look for a German Tornado, but in reality, that's where three of the four Tornados on display in North America are located--two in New Mexico, and 43+74 at Pima. (The fourth is a former RAF Tornado GR.1 at the National Museum of the USAF in Dayton, Ohio). 43+74 retains the Cold War camouflage of Marineflieger units--unlike Luftwaffe units, which preferred wraparound colors, the Marineflieger aircraft used a medium gray over white scheme, which was preferred for overwater operations. Later Marineflieger Tornados switched to two shades of gray in a wraparound scheme. The Marineflieger anchor symbol is carried on the intakes, with a small "Marine" legend on the tail; MFG 1's crest is carried atop the tail.

 

When I was a kid, my favorite toy was a small Matchbox Panavia Tornado I got for Christmas in 1978. At that point, the Tornado was still known mainly as the MRCA, but mine was in Marineflieger camouflage. I cherished that toy until 1984, when it was lost in the move to Montana. At that point, I had to switch my affections (and my pretend fighter pilot career) to the A-4 Skyhawk.

Name: Kraanspoor

City: Amsterdam

Architect(s): OTH (Ontwerpgroep Trude Hooykaas bv)

realization: 2007

 

Kraanspoor (translated as crane track) is a light-weight transparent office building of three floors built on top of a concrete craneway on the grounds of the former NDSM (Nederlandsche Dok en Scheepsbouw Maatschappij) shipyard, a relic of Amsterdam’s shipping industry. This industrial monument, built in 1952, has a length of 270 meters, a height of 13,5 meters and a width of 8,7 meters. A street length and width. The new construction on top is the same 270 meters long, with a width of 13,8 meters, accentuates the length of Kraanspoor and the phenomenal expansive view of the river IJ. Fully respecting its foundation, the building is lifted by slender steel columns 3 meters above the crane way, appearing to float above the impressive concrete colossus.

 

The challenge of the design for OTH was to utilize the maximum allowable load of the existing craneway. The concrete craneway functions as a foundation, and carries the maximum possible weight of a three storey building, with an asymmetrical overhang on the water-side; this is due to the heavier load barring function for the former revolving cranes that cantilevered to this side. The light-weight building of steel construction made the light-weight floors necessary. By using a hollow Infra+ floor system, the piping and wiring are tucked away in the floor allowing for a maximum clear height.

 

The glass building is clear and simple in plan. The newly built construction is characterized by its transparent double-skin climate façade of glass: the outer layer of moveable motor-driven glass louvers appear as lace-work around the building, the inner façade is of hinged timber windows with a full height from office floor to ceiling. This climate façade allows natural ventilation of the offices and acts as a buffer against heat in the summer and cold in the winter. The concrete Infra+ underfloor of only 70mm allows for concrete core activity. The water from the IJ river is pumped up and used for heating as well as cooling via a water pump.

 

The pre-existing facilities have been utilised in the building’s new function. The former four old stairwells still remain as entrance to the building and are foreseen with panorama lifts and new stairs. The two gangways/catwalks alongside the concrete craneway function as fire-escape routes. In the heart of the original concrete structure, underneath the new structure, is extensive archive/storage space.

 

"A seamless combination of old and new – industrial heritage and modern architecture in which the waterways are restored and the slipway determines the orientation. The entire place with its shipping industrial past has an intense energy. The object is to intertwine the old with the new, to preserve history, and not loose this energy.

 

The wharf is dead? – Long live the wharf."

 

text: www.archdaily.com

ink on paper.

 

vacant mortality and slow realization of contemplation....