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Photographing carpet mock up installations can be an expensive exercise. By utilising design visualisation technologies (Adobe Photoshop and Sketchup) in combination with small inexpensive samples of carpet, cost savings can be made and photo realistic in situ product imagery can be generated for product design and promotional purposes. This is a stock photograph (not my photography) which I have utilised to insert a different carpet designs. The inserted textures, which were smaller than a square metre, were post processed with Adobe Photoshop to make them a seamless repeat pattern. Photoshop's off-set and high pass filters combined with content aware fill and the clone tool are essentials for this type of post processing. I then used Google Sketchup (now Trimble) to locate the perspective vanishing points in the interior image and to generate a floor plane of the carpet texture repeating into perspective. I also used the existing interior image carpet's shadow and highlight data to make the new carpet textures more photo realistic. I then combined the Sketchup generated imagery and interior photograph in Adobe Photoshop.
Created by Professor Alasdair Rae using OS OpenData. Find out more at: www.ordnancesurvey.co.uk/blog/2020/05/scottish-highlands-...
New work for Ström Architects
More information about the project can be found on the architect's website
3D heatmap of AirBnB properties in Edinburgh, using data from InsideAirBnB. Data processed in QGIS (Heatmap render, exported to PNG) and used Blender 2.79 to render.
In reality almost all of Edinburgh has some AirBnB. To increase clarity and make it easier to identify areas on the map I raised the map vertically to obscure the 'low density' areas.
Note, this is a 3d representation of a heatmap. It is a "probability surface" - not an absolute count of the number of properties. The higher the 'terrain', the more likely you are to find an AirBnB property there (or rather, within 20 meters, which is the kernel radius)
Blender notes: heightmap is a mixture of transparent and toon shaders, using input layer fresnel to mix the two, and color ramp on z axis. Adaptive micro-displacements, 0.1 px dicing scale.
It shows the major areas appear to be around the Old Town/Royal Mile, Leith Walk, Tolcross and Easter Road.
Using map tiles from OpenStreetMap, CC-BY-SA.
This is a visualisation of my Facebook friends. I have created it as part of an assignment for "Social Network Analysis" -- an online course run by the University of Michigan.
The circles represent people, and the lines represent friendships. Darker circles indicate people with higher number of friendships.
Visualisations of how the Bone Smocking, Box Pleat trim manipulation and Pin Tuck sampling, carried out to contextualise how my concept research translated into three dimensional fashion structures, could be combined and worn when placed on the body.
workshop with a handful of startups on story development, storytelling and strategy. find more information via www.valentinheyde.de - workshop tools, workshop locations and thoughts about my work you find on our new blog: bit.ly/kmfrtznn (German only)
For her 80th birthday, media artist Waltraut Cooper made a visualisation for the media facade of the Ars Electronica Center with the coded word peace.
Fotocredit: Ars Electronica / Robert Bauernhansl
A best of Ars Electronica photos can be found here.
Ars Electronica Center Linz
Ars-Electronica-Straße 1
4040 Linz
Austria
Visualisation of x-ray data from the center of our galaxy.
Cropped and scaled to be used as a wallpaper.
Since it's not originally mine, I don't want any credit for it. I just like to bring it to attention because I think it looks absolutely stunning and at least on my screen it feels as if it had some kind of 3D effect due to the partial blur.
2560px wallpaper:
img864.imageshack.us/i/opo0928d2560.jpg/
Source:
www.spacetelescope.org/images/opo0928d/
Credit:
NASA, CXC, D. Wang (University of Massachusetts, Amherst, USA) and STScI
Copyright shouldn't be a problem (CC-by):
Viva apartments visualizations created for Adele Bates' interior design project in Brighton.
Software used: 3ds Max, Corona and Photoshop
Red means a drug is the most harmful in that category, green that it is the least. Data from Nutt et al, 2007.
Visualisation by Dr Andy Pryke, The Data Mine Ltd
*Background*
In March 2007, a paper on the dangers of different drugs hit the news headlines. The paper was "Development of a rational scale to assess the harm of drugs of potential misuse" by David Nutt, Leslie A King, William Saulsbury, and Colin Blakemore.
The paper measured the harmfulness of 20 substances on 9 different measures.
I transformed the data into a simpler to understand form. In the visualisation below, Red means most "danger", yellow indicated less of a problem and green the least harm. The grey square for "intravenous use of alcohol" indicates that no score was given for this. I also re-arranged the rows and columns so that similar drugs appeared next to each other. You can trace these similarities in the tree on the left.
For example, the red and dark orange rows across the centre of the diagram clearly show how heroin and cocaine are ranked as particularly dangerous across the board. However, at the bottom of the diagram, tobacco is particularly bad in terms of long term (chronic) effects and healthcare costs but much less harmful in terms of it's social and intoxicant effects.
I plan to visualise data from the 2010 paper once I get hold of it - if you can help, please let me know.
El problema de la tecnología en Latinoamérica.
Diagrama basado en Oficio de Cartógrafo, Tecnología: innovaciones culturales y usos culturales, Jesús Martín Barbero.
Narasimha (Sanskrit: नरसिंह IAST: Narasiṁha, lit. man-lion), Narasingh, Narsingh and Narasingha in derivative languages is an avatar of the Hindu god Vishnu and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.
Narasiṁha is often visualised as having a human-like torso and lower body, with a lion-like face and claws. This image is widely worshipped in deity form by a significant number of Vaiṣṇava groups. Vishnu assumed this form on top of Himvat mountain (Harivamsa). He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need. Vishnu is believed to have taken the avatar to destroy the demon king Hiranyakashipu.
ETYMOLOGY
The word Narasimha means 'lion-man' which usually means 'half man and half lion'. His other names are-
Agnilochana (अग्निलोचन) - the one who has fiery eyes
Bhairavadambara (भैरवडम्बर) - the one who causes terror by roaring
Karala (कराल) - the one who has a wide mouth and projecting teeth
Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) - the one who killed Hiranyakashipu
Nakhastra (नखास्त्र) - the one for whom nails are his weapons
Sinhavadana (सिंहवदन) - the whose face is of lion
Mrigendra (मृगेन्द्र) - king of animals or lion
SCRIPTURAL SOURCES
There are references to Narasiṁha in a variety of Purāṇas, with 17 different versions of the main narrative. The Bhagavata Purāṇa (Canto 7), Agni Purāṇa (4.2-3), Brahmāṇḍa Purāṇa(2.5.3-29), Vayu Purāṇa (67.61-66), Harivaṁśa (41 & 3.41-47), Brahma-Purāṇa (213.44-79), Viṣṇudharmottara Purāṇa(1.54), Kūrma Purāṇa (1.15.18-72), Matsya Purāṇa(161-163), Padma Purāṇa(Uttara-khaṇḍa 5.42), Śiva Purāṇa (2.5.43 & 3.10-12), Liṅga Purāṇa (1.95-96), Skanda Purāṇa 7 (2.18.60-130) and Viṣṇu Purāṇa (1.16-20) all contain depictions of the Narasiṁha Avatāra. There is also a short reference in the Mahābhārata (3.272.56-60) and a Gopāla Tapani Upaniṣad (Narasiṁha tapani Upaniṣad), earliest of Vaiṣṇava Upaniṣads named in reference to him.
REFERENCES FROM VEDAS
The Ṛg Veda contains an epithet that has been attributed to Narasiṁha. The half-man, half-lion avatāra is described as:
like some wild beast, dread, prowling, mountain-roaming.
Source: (RV.I 154.2a).
There is an allusion to a Namuci story in RV.VIII 14.13:
With waters' foam you tore off, Indra, the head of Namuci, subduing all contending hosts.
This short reference is believed to have culminated in the full puranic story of Narasiṁha.
LORD NARASIMHA AND PRAHLADA
Bhagavata Purāṇa describes that in his previous avatar as Varāha, Viṣṇu killed the asura Hiraṇayakṣa. The younger brother of Hirṇayakṣa, Hiraṇyakaśipu wanted revenge on Viṣṇu and his followers. He undertook many years of austere penance to take revenge on Viṣṇu: Brahma thus offers the demon a boon and Hiraṇyakaśipu asks for immortality. Brahma tells him this is not possible, but that he could bind the death of Hiraṇyakaśipu with conditions. Hiraṇyakaśipu agreed:
O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.
Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal.
Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.
Brahma said,
Tathāstu (so be it)
and vanished. Hiraṇyakaśipu was happy thinking that he had won over death.
One day while Hiraṇyakaśipu performed austerities at Mandarācala Mountain, his home was attacked by Indra and the other devatās. At this point the Devarṣi (divine sage) Nārada intervenes to protect Kayādu, whom he describes as sinless. Following this event, Nārada takes Kayādu into his care and while under the guidance of Nārada, her unborn child (Hiraṇyakaśipu's son) Prahālada, becomes affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlāda later begins to show symptoms of this earlier training by Nārada, gradually becoming recognised as a devoted follower of Viṣṇu, much to his father's disappointment.
Hiraṇyakaśipu furious at the devotion of his son to Viṣṇu, as the god had killed his brother. Finally, he decides to commit filicide. but each time he attempts to kill the boy, Prahlāda is protected by Viṣṇu's mystical power. When asked, Prahlāda refuses to acknowledge his father as the supreme lord of the universe and claims that Viṣṇu is all-pervading and omnipresent.
Hiraṇyakaśipu points to a nearby pillar and asks if 'his Viṣṇu' is in it and says to his son Prahlāda:
O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?
Prahlāda then answers,
He was, He is and He will be.
In an alternate version of the story, Prahlāda answers,
He is in pillars, and he is in the smallest twig.
Hiraṇyakaśipu, unable to control his anger, smashes the pillar with his mace, and following a tumultuous sound, Viṣṇu in the form of Narasiṁha appears from it and moves to attack Hiraṇyakaśipu. in defence of Prahlāda. In order to kill Hiraṇyakaśipu and not upset the boon given by Brahma, the form of Narasiṁha is chosen. Hiraṇyakaśipu can not be killed by human, deva or animal. Narasiṁha is neither one of these as he is a form of Viṣṇu incarnate as a part-human, part-animal. He comes upon Hiraṇyakaśipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.
Kūrma Purāṇa describes the preceding battle between the Puruṣa and demonic forces in which he escapes a powerful weapon called Paśupāta and it describes how Prahlāda's brothers headed by Anuhrāda and thousands of other demons were led to the valley of death (yamalayam) by the lion produced from the body of man-lion avatar. The same episode occurs in the Matsya Purāṇa 179, several chapters after its version of the Narasiṁha advent.
It is said that even after killing Hiraṇyakaśipu, none of the present demigods are able to calm Narasiṁha's wrath.So the demigods requested Prahlada to calm down the Lord,and Narasimha,who had assumed the all-powerful form of Gandaberunda returned to more benevolent form after that. In other stories,all the gods and goddesses call his consort, Lakṣmī, who assumes the form of Pratyangira and pacifies the Lord. According to a few scriptures, at the request of Brahma, Shiva took the form of Sharabha and successfully pacified him. Before parting, Narasiṁha rewards the wise Prahlāda by crowning him as the king.
NARASIMHA AND ADI SANKARA
Narasiṁha is also a protector of his devotees in times of danger. Near Śrī Śailaṁ, there is a forest called Hatakeśvanam, that no man enters. Śaṅkarācārya entered this place and did penance for many days. During this time, a Kāpālika, by name Kirakashan appeared before him.
He told Śrī Śaṅkara that he should give his body as a human-sacrifice to Kālī. Śaṅkara happily agreed. His disciples were shocked to hear this and pleaded with Śaṅkara to change his mind, but he refused to do so saying that it was an honor to give up his body as a sacrifice for Kālī and one must not lament such things. The Kāpālika arranged a fire for the sacrifice and Śaṅkara sat beside it. Just as he lifted his axe to severe the head of Śaṅkara, Viṣṇu as Narasiṁha entered the body of the disciple of Śaṅkarācārya and Narasiṁha devotee, Padmapada. He then fought the Kāpālika, slayed him and freed the forest of Kapalikas. Ādi Śaṅkara composed the powerful Lakṣmī-Narasiṁha Karāvalambaṁ Stotram at the very spot in front of Lord Narasiṁha.
MODE OF WORSHIP
Due to the nature of Narasiṁha's form (divine anger), it is essential that worship be given with a very high level of attention compared to other deities. In many temples only lifelong celibates (Brahmācārya) will be able to have the chance to serve as priests to perform the daily puja. Forms where Narasiṁha appears sitting in a yogic posture, or with the goddess Lakṣmī are the exception to this rule, as Narasiṁha is taken as being more relaxed in both of these instances compared to his form when first emerging from the pillar to protect Prahlāda.
PRAYERS
A number of prayers have been written in dedication to Narasiṁha avatāra. These include:
The Narasiṁha Mahā-Mantra
Narasiṁha Praṇāma Prayer
Daśāvatāra Stotra by Jayadeva
Kāmaśikha Aṣṭakam by Vedānta Deśika
Divya Prabandham 2954
Sri Lakshmi Narasimha Karavalamba Stotram by Sri Adi Sankara
THE NARASIMHA MAHA-MANTRA
oṁ hrīṁ kṣauṁ
ugraṁ viraṁ mahāviṣṇuṁ
jvalantaṁ sarvatomukham ।
nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ
mṛtyormṛtyuṁ namāmyaham ॥
O' Angry and brave Mahā-Viṣṇu, your heat and fire permeate everywhere. O Lord Narasiṁha, you are everywhere. You are the death of death and I surrender to You.
NARASIMHA PRANAMA PRAYER
namaste narasiṁhāya,
prahlādahlāda-dāyine,
hiraṇyakaśipor vakṣaḥ,
śilā-ṭaṅka nakhālaye
I offer my obeisances to Lord Narasiṁha, who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stone like chest of the demon Hiraṇyakaśipu.
ito nṛsiṁhaḥ parato nṛsiṁho,
yato yato yāmi tato nṛsiṁhaḥ,
bahir nṛsiṁho hṛdaye nṛsiṁho,
nṛsiṁhaṁ ādiṁ śaraṇaṁ prapadye
Lord Nṛsiṁha is here and also there. Wherever I go Lord Narasiṁha is there. He is in the heart and is outside as well. I surrender to Lord Narasiṁha, the origin of all things and the supreme refuge.
DASAVATARA STOTRA BY JAYADEVA
tava kara-kamala-vare nakham adbhuta-śrṅgaṁ,
dalita-hiraṇyakaśipu-tanu-bhṛṅgam,
keśava dhṛta-narahari-rūpa jaya jagadiśa hare
O Keśava! O Lord of the universe. O Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasp-like demon Hiraṇyakaśipu has been ripped apart by the wonderful pointed nails on your beautiful lotus hands. (from the Daśāvatāra-stotra composed by Jayadeva)
KAMASIKHA ASTAKAM BY VEDANTA DESIKA
tvayi rakṣati rakṣakaiḥ kimanyaiḥ,
tvayi cārakṣāti rakṣākaiḥ kimanyaiḥ ।
iti niścita dhīḥ śrayāmi nityaṁ,
nṛhare vegavatī taṭāśrayaṁ tvam ॥8॥
O Kāmaśikhā Narasiṁha! you are sarva śakthan. When you are resolved to protect some one, where is the need to seek the protection of anyone else? When you are resolved not to protect some one, which other person is capable of protecting us?. There is no one. Knowing this fundamental truth, I have resolved to offer my śaraṇāgatī at your lotus feet alone that rest at the banks of Vegavatī river.
DIVYA PRABANDHAM 2954
āḍi āḍi agam karaindhu isai
pāḍip pāḍik kaṇṇīr malgi engum
nāḍi nāḍi narasingā endru,
vāḍi vāḍum ivvāl nuthale!
I will dance and melt for you, within my heart, to see you, I will sing in praise of you with tears in joy, I will search for Narasiṁha and I am a householder who still searches to reach you (to attain Salvation).
SYMBOLISM
Narasiṁha indicates God's omnipresence and the lesson is that God is everywhere. For more information, see Vaishnav Theology.
Narasiṁha demonstrates God's willingness and ability to come to the aid of His devotees, no matter how difficult or impossible the circumstances may appear to be.
Prahlāda's devotion indicates that pure devotion is not one of birthright but of character. Prahlāda, although born an asura, demonstrated the greatest bhakti to God, and endured much, without losing faith.
Narasiṁha is known by the epithet Mṛga-Śarīra in Sanskrit which translates to Animal-Man. From a philosophical perspective. Narasiṁha is the very icon of Vaiṣṇavism, where jñāna (knowledge) and Bhakti are important as opposed to Advaita, which has no room for Bhakti, as the object to be worshipped and the worshipper do not exist. As according to Advaita or Māyāvāda, the jīva is Paramātma.
SIGNIFICANCE
In South Indian art – sculptures, bronzes and paintings – Viṣṇu's incarnation as Narasiṁha is one of the most chosen themes and amongst [[Avatar]|Avatāra]]s perhaps next only to Rāma and Kṛṣṇa in popularity.
Lord Narasiṁha also appears as one of Hanuman's 5 faces, who is a significant character in the Rāmāyaṇa as Lord (Rāma's) devotee.
FORMS OF NARASIMHA
There are several forms of Narasiṁha, but 9 main ones collectively known as Nava-narasiṁha:
Ugra-narasiṁha
Kroddha-narasiṁha
Vīra-narasiṁha
Vilamba-narasiṁha
Kopa-narasiṁha
Yoga-narasiṁha
Aghora-narasiṁha
Sudarśana-narasiṁha
Lakṣmī-narasiṁha
In Ahobilam, Andhra Pradesh, the nine forms are as follows:
Chātra-vata-narasiṁha (seated under a banyan tree)
Yogānanda-narasiṁha (who blessed Lord Brahma)
Karañja-narasiṁha
Uha-narasiṁha
Ugra-narasiṁha
Krodha-narasiṁha
Malola-narasiṁha (With Lakṣmī on His lap)
Jvālā-narasiṁha (an eight armed form rushing out of the pillar)
Pavana-narasiṁha (who blessed the sage Bharadvaja)
Forms from Prahlad story:
Stambha-narasiṁha (coming out of the pillar)
Svayam-narasiṁha (manifesting on His own)
Grahaṇa-narasiṁha (catching hold of the demon)
Vidāraṇa-narasiṁha (ripping open of the belly of the demon)
Saṁhāra-narasiṁha (killing the demon)
The following three refer to His ferocious aspect:
Ghora-narasiṁha
Ugra-narasiṁha
Candā-narasiṁha
OTHERS
Pañcamukha-Hanumān-narasiṁha, (appears as one of Śrī Hanuman's five faces.)
Pṛthvī-narasiṁha, Vayu-narasiṁha, Ākāśa-narasiṁha, Jvalana-narasiṁha, and
Amṛta-narasiṁha, (representing the five elements)
Jvālā-narasiṁha (with a flame-like mane)
Lakṣmī-narasiṁha (where Lakṣmī pacifies Him)
Prasāda/Prahlāda-varadā-narasiṁha (His benign aspect of protecting Prahlad)
Chatrā-narasiṁha (seated under a parasol of a five-hooded serpent)
Yoga-narasiṁha or Yogeśvara-narasiṁha (in meditation)
Āveśa-narasiṁha (a frenzied form)
Aṭṭahasa-narasiṁha (a form that roars horribly and majestically strides across to destroy evil)
Cakra-narasiṁha, (with only a discus in hand)
Viṣṇu-narasiṁha, Brahma-narasiṁha and Rudra-narasiṁha
Puṣṭi narasiṁha, (worshipped for overcoming evil influences)
EARLY IMAGES
In Andhra Pradesh, a panel dating to third-fourth century AD shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding Vaiṣṇava emblems. This lion, flanked by five heroes (vīra), often has been identified as an early depiction of Narasiṁha. Standing cult images of Narasiṁha from the early Gupta period, survive from temples at Tigowa and Eran. These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiraṇyakaśipu. Images representing the narrative of Narasiṁha slaying the demon Hiraṇyakaśipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kūrma-maṭha at Nachna, both dated to the late fifth or early sixth century A.D.
An image of Narasiṁha supposedly dating to second-third century AD sculpted at Mathura was acquired by the Philadelphia Museum of Art in 1987. It was described by Stella Kramrisch, the former Philadelphia Museum of Art's Indian curator, as "perhaps the earliest image of Narasiṁha as yet known". This figure depicts a furled brow, fangs, and lolling tongue similar to later images of Narasiṁha, but the idol's robe, simplicity, and stance set it apart. On Narasiṁha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Visnu's cognizance, the Kauṣtubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasiṁha's body, a twisted waist-band suggests a separate garment covering the legs. The demon's hair streams behind him, cushioning his head against the man-lion's right knee. He wears a simple single strand of beads. His body seems relaxed, even pliant. His face is calm, with a slight suggestion of a smile. His eyes stare adoringly up at the face of Viṣṇu. There is little tension in this figure's legs or feet, even as Narasiṁha gently disembowels him. His innards spill along his right side. As the Matsya purana describes it, Narasiṁha ripped "apart the mighty Daitya chief as a plaiter of straw mats shreds his reeds". Based on the Gandhara-style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century AD.
Deborah Soifer, a scholar who worked on texts in relation to Narasiṁha, believes that "the traits basic to Viṣṇu in the Veda remain central to Viṣṇu in his avataras" and points out, however, that:
we have virtually no precursors in the Vedic material for the figure of a man-lion, and only one phrase that simply does not rule out the possibility of a violent side to the benign Viṣṇu.
Soifer speaks of the enigma of Viṣṇu's Narasiṁha avatāra and comments that how the myth arrived at its rudimentary form [first recorded in the Mahābhārata], and where the figure of the man-lion came from remain unsolved mysteries.
An image of Narasiṁha, dating to the 9th century, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia. Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Viṣṇu and His avatāra images follow iconographic peculiarities characteristic of the art of central Java. This includes physiognomy of central Java, an exaggerated volume of garment, and some elaboration of the jewelry. This decorative scheme once formulated became, with very little modification, an accepted norm for sculptures throughout the Central Javanese period (circa 730–930 A.D.). Despite the iconographic peculiarities, the stylistic antecedents of the Java sculptures can be traced back to Indian carvings as the Chalukya and Pallava images of the 6th–7th centuries AD.
CULTURAL TRADITION OF PROCESSION (SRI NRSIMHA YATRA)
In Rājopadhyāya Brahmins of Nepal, there is a tradition of celebrating the procession ceremony of the deity Narasiṁha avatar, in Lalitpur district of the Kathmandu Valley in Nepal. The Lunar fifth day of the waning phase of the moon, in the holy Soli-lunar Śrāvaṇa month i.e. on Śrāvaṇa Kṛṣṇa Pañcamī of the Hindu Lunar Calendar is marked as auspicious day for the religious procession, Nṛsiṁha Yātrā. This tradition of the holy procession has been held for more than a hundred years. This is one of the typical traditions of the Rājopadhyāya Bramhins, the Hindu Bramhans of the locality.
In this Nṛsiṁha Yātrā, each year one male member of the Rājopadhyāya community gets the chance to be the organizer each year in that particular day. He gets his turn according to the sequence in their record, where the names of Rājopadhyāya bramhins are registered when a brahmāṇa lad is eligible to be called as a Bramhan.
WIKIPEDIA
The air in any small room with dimensions 18 x 18 x 9 feet (5.6 x 5.6 x 2.7 metres) contains 2.7 gallons (10 litres) of man-made carbon dioxide. Some of that gas – equal to the volume of a soda can – is attributable to Chevron.
2.7 gallons is about half the volume of a drinking water bottle. There is that much carbon pollution in every small room.
63% of all carbon emissions between 1850 and 2010 are attributable to just 90 producers of fossil fuels and cement. Chevron has the largest share of emissions for investor owned or state owned companies at 3.5% of all emissions ever. For details see: www.carbonmajors.org
The calculation for this visualisation assumes the concentration of carbon dioxide in the air is 400 parts per million by volume. See: www.co2now.org for the current concentration.
This is the US version of this visualisation. A metric version (calibrated to a 330 ml can) is also available.
We spent yesterday at the BBC RAD hackday and decided to visualise the radio listening data from Radio Pop - 1800 users with 24000 listen "events" from the start of September to now.
This shows everyone's listening. Each row represents a user, with time on the y-axis. Each pixel represents one hour of a day and it is coloured in if the user listened during that hour, the colour represents the radio network.
The curved line is because the users/rows are in order of registration, so those at the bottom joined Radio Pop later, and hence started listening later.
Download the full-res version and zoom in to see more detail. There are some interesting patterns of recurring listening and combinations of networks.
More info in this blog post
Visualisation of emails received in a subfolder using the Java based Processing toolkit.
The long lines separate years, each row is a separate email address, the length of the green is the size of the email.
Email data exported from Outlook into Access then filtered into text doc for reading by Processing. Contact me if you want the script.
Inspired by Alasdair Rae (www.undertheraedar.com/2015/10/glowing-lines-in-qgis.html) I used this method to present tracklog. Brighter places show slower walking speed indicating more windthrows
Please cite as:
Blake, A., & Doherty, I. (2007). An instructional design course for clinical educators: First iteration design research reflections. Journal of Learning Design, 2(2), 83-104.
Available: www.jld.qut.edu.au/publications/vol2no2/documents/Blakean...
Narasimha (Sanskrit: नरसिंह IAST: Narasiṁha, lit. man-lion), Narasingh, Narsingh and Narasingha in derivative languages is an avatar of the Hindu god Vishnu and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.
Narasiṁha is often visualised as having a human-like torso and lower body, with a lion-like face and claws. This image is widely worshipped in deity form by a significant number of Vaiṣṇava groups. Vishnu assumed this form on top of Himvat mountain (Harivamsa). He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need. Vishnu is believed to have taken the avatar to destroy the demon king Hiranyakashipu.
ETYMOLOGY
The word Narasimha means 'lion-man' which usually means 'half man and half lion'. His other names are:
- Agnilochana (अग्निलोचन) - the one who has fiery eyes
- Bhairavadambara (भैरवडम्बर) - the one who causes terror by roaring
- Karala (कराल) - the one who has a wide mouth and projecting teeth
- Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) - the one who killed Hiranyakashipu
- Nakhastra (नखास्त्र) - the one for whom nails are his weapons
- Sinhavadana (सिंहवदन) - the whose face is of lion
- Mrigendra (मृगेन्द्र) - king of animals or lion
SCRIPTURAL SOURCES
There are references to Narasiṁha in a variety of Purāṇas, with 17 different versions of the main narrative. The Bhagavata Purāṇa (Canto 7), Agni Purāṇa (4.2-3), Brahmāṇḍa Purāṇa(2.5.3-29), Vayu Purāṇa (67.61-66), Harivaṁśa (41 & 3.41-47), Brahma-Purāṇa (213.44-79), Viṣṇudharmottara Purāṇa(1.54), Kūrma Purāṇa (1.15.18-72), Matsya Purāṇa(161-163), Padma Purāṇa(Uttara-khaṇḍa 5.42), Śiva Purāṇa (2.5.43 & 3.10-12), Liṅga Purāṇa (1.95-96), Skanda Purāṇa 7 (2.18.60-130) and Viṣṇu Purāṇa (1.16-20) all contain depictions of the Narasiṁha Avatāra. There is also a short reference in the Mahābhārata (3.272.56-60) and a Gopāla Tapani Upaniṣad (Narasiṁha tapani Upaniṣad), earliest of Vaiṣṇava Upaniṣads named in reference to him.
REFERENCES FROM VEDAS
The Ṛg Veda contains an epithet that has been attributed to Narasiṁha. The half-man, half-lion avatāra is described as:
- like some wild beast, dread, prowling, mountain-roaming.
Source: (RV.I 154.2a).
There is an allusion to a Namuci story in RV.VIII 14.13:
- With waters' foam you tore off, Indra, the head of Namuci, subduing all contending hosts.
This short reference is believed to have culminated in the full puranic story of Narasiṁha.
LORD NARASIMHA AND PRAHLADA
Bhagavata Purāṇa describes that in his previous avatar as Varāha, Viṣṇu killed the asura Hiraṇayakṣa. The younger brother of Hirṇayakṣa, Hiraṇyakaśipu wanted revenge on Viṣṇu and his followers. He undertook many years of austere penance to take revenge on Viṣṇu: Brahma thus offers the demon a boon and Hiraṇyakaśipu asks for immortality. Brahma tells him this is not possible, but that he could bind the death of Hiraṇyakaśipu with conditions. Hiraṇyakaśipu agreed:
- O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.
- Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal.
- Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.
Brahma said,
Tathāstu (so be it) and vanished. Hiraṇyakaśipu was happy thinking that he had won over death.
One day while Hiraṇyakaśipu performed austerities at Mandarācala Mountain, his home was attacked by Indra and the other devatās. At this point the Devarṣi (divine sage) Nārada intervenes to protect Kayādu, whom he describes as sinless. Following this event, Nārada takes Kayādu into his care and while under the guidance of Nārada, her unborn child (Hiraṇyakaśipu's son) Prahālada, becomes affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlāda later begins to show symptoms of this earlier training by Nārada, gradually becoming recognised as a devoted follower of Viṣṇu, much to his father's disappointment.
Hiraṇyakaśipu furious at the devotion of his son to Viṣṇu, as the god had killed his brother. Finally, he decides to commit filicide. but each time he attempts to kill the boy, Prahlāda is protected by Viṣṇu's mystical power. When asked, Prahlāda refuses to acknowledge his father as the supreme lord of the universe and claims that Viṣṇu is all-pervading and omnipresent.
Hiraṇyakaśipu points to a nearby pillar and asks if 'his Viṣṇu' is in it and says to his son Prahlāda:
O most unfortunate Prahlāda, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?
Prahlāda then answers,
He was, He is and He will be.
In an alternate version of the story, Prahlāda answers,
He is in pillars, and he is in the smallest twig.
Hiraṇyakaśipu, unable to control his anger, smashes the pillar with his mace, and following a tumultuous sound, Viṣṇu in the form of Narasiṁha appears from it and moves to attack Hiraṇyakaśipu. in defence of Prahlāda. In order to kill Hiraṇyakaśipu and not upset the boon given by Brahma, the form of Narasiṁha is chosen. Hiraṇyakaśipu can not be killed by human, deva or animal. Narasiṁha is neither one of these as he is a form of Viṣṇu incarnate as a part-human, part-animal. He comes upon Hiraṇyakaśipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.
Kūrma Purāṇa describes the preceding battle between the Puruṣa and demonic forces in which he escapes a powerful weapon called Paśupāta and it describes how Prahlāda's brothers headed by Anuhrāda and thousands of other demons were led to the valley of death (yamalayam) by the lion produced from the body of man-lion avatar. The same episode occurs in the Matsya Purāṇa 179, several chapters after its version of the Narasiṁha advent.
It is said that even after killing Hiraṇyakaśipu, none of the present demigods are able to calm Narasiṁha's wrath.So the demigods requested Prahlada to calm down the Lord,and Narasimha,who had assumed the all-powerful form of Gandaberunda returned to more benevolent form after that. In other stories,all the gods and goddesses call his consort, Lakṣmī, who assumes the form of Pratyangira and pacifies the Lord. According to a few scriptures, at the request of Brahma, Shiva took the form of Sharabha and successfully pacified him. Before parting, Narasiṁha rewards the wise Prahlāda by crowning him as the king.
NARASIMHA AND ADI SANKARA
Narasiṁha is also a protector of his devotees in times of danger. Near Śrī Śailaṁ, there is a forest called Hatakeśvanam, that no man enters. Śaṅkarācārya entered this place and did penance for many days. During this time, a Kāpālika, by name Kirakashan appeared before him.
He told Śrī Śaṅkara that he should give his body as a human-sacrifice to Kālī. Śaṅkara happily agreed. His disciples were shocked to hear this and pleaded with Śaṅkara to change his mind, but he refused to do so saying that it was an honor to give up his body as a sacrifice for Kālī and one must not lament such things. The Kāpālika arranged a fire for the sacrifice and Śaṅkara sat beside it. Just as he lifted his axe to severe the head of Śaṅkara, Viṣṇu as Narasiṁha entered the body of the disciple of Śaṅkarācārya and Narasiṁha devotee, Padmapada. He then fought the Kāpālika, slayed him and freed the forest of Kapalikas. Ādi Śaṅkara composed the powerful Lakṣmī-Narasiṁha Karāvalambaṁ Stotram at the very spot in front of Lord Narasiṁha.
MODE OF WORSHIP
Due to the nature of Narasiṁha's form (divine anger), it is essential that worship be given with a very high level of attention compared to other deities. In many temples only lifelong celibates (Brahmācārya) will be able to have the chance to serve as priests to perform the daily puja. Forms where Narasiṁha appears sitting in a yogic posture, or with the goddess Lakṣmī are the exception to this rule, as Narasiṁha is taken as being more relaxed in both of these instances compared to his form when first emerging from the pillar to protect Prahlāda.
PRAYERS
A number of prayers have been written in dedication to Narasiṁha avatāra. These include:
- The Narasiṁha Mahā-Mantra
- Narasiṁha Praṇāma Prayer
- Daśāvatāra Stotra by Jayadeva
- Kāmaśikha Aṣṭakam by Vedānta Deśika
- Divya Prabandham 2954
- Sri Lakshmi Narasimha Karavalamba Stotram by Sri Adi Sankara
THE NARASIMHA MAHA-MANTRA
- oṁ hrīṁ kṣauṁ
- ugraṁ viraṁ mahāviṣṇuṁ
- jvalantaṁ sarvatomukham ।
- nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ
- mṛtyormṛtyuṁ namāmyaham ॥
O' Angry and brave Mahā-Viṣṇu, your heat and fire permeate everywhere. O Lord Narasiṁha, you are everywhere. You are the death of death and I surrender to You.
NARASIMHA PRANAMA PRAYER
namaste narasiṁhāya,
prahlādahlāda-dāyine,
hiraṇyakaśipor vakṣaḥ,
śilā-ṭaṅka nakhālaye
I offer my obeisances to Lord Narasiṁha, who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stone like chest of the demon Hiraṇyakaśipu.
ito nṛsiṁhaḥ parato nṛsiṁho,
yato yato yāmi tato nṛsiṁhaḥ,
bahir nṛsiṁho hṛdaye nṛsiṁho,
nṛsiṁhaṁ ādiṁ śaraṇaṁ prapadye
Lord Nṛsiṁha is here and also there. Wherever I go Lord Narasiṁha is there. He is in the heart and is outside as well. I surrender to Lord Narasiṁha, the origin of all things and the supreme refuge.
DASAVATARA STOTRA BY JAYADEVA
tava kara-kamala-vare nakham adbhuta-śrṅgaṁ,
dalita-hiraṇyakaśipu-tanu-bhṛṅgam,
keśava dhṛta-narahari-rūpa jaya jagadiśa hare
O Keśava! O Lord of the universe. O Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasp-like demon Hiraṇyakaśipu has been ripped apart by the wonderful pointed nails on your beautiful lotus hands. (from the Daśāvatāra-stotra composed by Jayadeva)
KAMASIKHA ASTAKAM BY VEDANTA DESIKA
tvayi rakṣati rakṣakaiḥ kimanyaiḥ,
tvayi cārakṣāti rakṣākaiḥ kimanyaiḥ ।
iti niścita dhīḥ śrayāmi nityaṁ,
nṛhare vegavatī taṭāśrayaṁ tvam ॥8॥
O Kāmaśikhā Narasiṁha! you are sarva śakthan. When you are resolved to protect some one, where is the need to seek the protection of anyone else? When you are resolved not to protect some one, which other person is capable of protecting us?. There is no one. Knowing this fundamental truth, I have resolved to offer my śaraṇāgatī at your lotus feet alone that rest at the banks of Vegavatī river.
DIVYA PRABANDHAM 2954
āḍi āḍi agam karaindhu isai
pāḍip pāḍik kaṇṇīr malgi engum
nāḍi nāḍi narasingā endru,
vāḍi vāḍum ivvāl nuthale!
I will dance and melt for you, within my heart, to see you, I will sing in praise of you with tears in joy, I will search for Narasiṁha and I am a householder who still searches to reach you (to attain Salvation).
SYMBOLISM
Narasiṁha indicates God's omnipresence and the lesson is that God is everywhere. For more information, see Vaishnav Theology.
Narasiṁha demonstrates God's willingness and ability to come to the aid of His devotees, no matter how difficult or impossible the circumstances may appear to be.
Prahlāda's devotion indicates that pure devotion is not one of birthright but of character. Prahlāda, although born an asura, demonstrated the greatest bhakti to God, and endured much, without losing faith.
Narasiṁha is known by the epithet Mṛga-Śarīra in Sanskrit which translates to Animal-Man. From a philosophical perspective. Narasiṁha is the very icon of Vaiṣṇavism, where jñāna (knowledge) and Bhakti are important as opposed to Advaita, which has no room for Bhakti, as the object to be worshipped and the worshipper do not exist. As according to Advaita or Māyāvāda, the jīva is Paramātma.
SIGNIFICANCE
In South Indian art – sculptures, bronzes and paintings – Viṣṇu's incarnation as Narasiṁha is one of the most chosen themes and amongst [[Avatar] |Avatāra]]s perhaps next only to Rāma and Kṛṣṇa in popularity.
Lord Narasiṁha also appears as one of Hanuman's 5 faces, who is a significant character in the Rāmāyaṇa as Lord (Rāma's) devotee.
FORMS OF NARASIMHA
There are several forms of Narasiṁha, but 9 main ones collectively known as Nava-narasiṁha:
Ugra-narasiṁha
Kroddha-narasiṁha
Vīra-narasiṁha
Vilamba-narasiṁha
Kopa-narasiṁha
Yoga-narasiṁha
Aghora-narasiṁha
Sudarśana-narasiṁha
Lakṣmī-narasiṁha
In Ahobilam, Andhra Pradesh, the nine forms are as follows:
Chātra-vata-narasiṁha (seated under a banyan tree)
Yogānanda-narasiṁha (who blessed Lord Brahma)
Karañja-narasiṁha
Uha-narasiṁha
Ugra-narasiṁha
Krodha-narasiṁha
Malola-narasiṁha (With Lakṣmī on His lap)
Jvālā-narasiṁha (an eight armed form rushing out of the pillar)
Pavana-narasiṁha (who blessed the sage Bharadvaja)
Forms from Prahlad story:
Stambha-narasiṁha (coming out of the pillar)
Svayam-narasiṁha (manifesting on His own)
Grahaṇa-narasiṁha (catching hold of the demon)
Vidāraṇa-narasiṁha (ripping open of the belly of the demon)
Saṁhāra-narasiṁha (killing the demon)
The following three refer to His ferocious aspect:
Ghora-narasiṁha
Ugra-narasiṁha
Candā-narasiṁha
OTHERS
Pañcamukha-Hanumān-narasiṁha, (appears as one of Śrī Hanuman's five faces.)
Pṛthvī-narasiṁha, Vayu-narasiṁha, Ākāśa-narasiṁha, Jvalana-narasiṁha, and
Amṛta-narasiṁha, (representing the five elements)
Jvālā-narasiṁha (with a flame-like mane)
Lakṣmī-narasiṁha (where Lakṣmī pacifies Him)
Prasāda/Prahlāda-varadā-narasiṁha (His benign aspect of protecting Prahlad)
Chatrā-narasiṁha (seated under a parasol of a five-hooded serpent)
Yoga-narasiṁha or Yogeśvara-narasiṁha (in meditation)
Āveśa-narasiṁha (a frenzied form)
Aṭṭahasa-narasiṁha (a form that roars horribly and majestically strides across to destroy evil)
Cakra-narasiṁha, (with only a discus in hand)
Viṣṇu-narasiṁha, Brahma-narasiṁha and Rudra-narasiṁha
Puṣṭi narasiṁha, (worshipped for overcoming evil influences)
EARLY IMAGES
In Andhra Pradesh, a panel dating to third-fourth century AD shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding Vaiṣṇava emblems. This lion, flanked by five heroes (vīra), often has been identified as an early depiction of Narasiṁha. Standing cult images of Narasiṁha from the early Gupta period, survive from temples at Tigowa and Eran. These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiraṇyakaśipu. Images representing the narrative of Narasiṁha slaying the demon Hiraṇyakaśipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kūrma-maṭha at Nachna, both dated to the late fifth or early sixth century A.D.
An image of Narasiṁha supposedly dating to second-third century AD sculpted at Mathura was acquired by the Philadelphia Museum of Art in 1987. It was described by Stella Kramrisch, the former Philadelphia Museum of Art's Indian curator, as "perhaps the earliest image of Narasiṁha as yet known". This figure depicts a furled brow, fangs, and lolling tongue similar to later images of Narasiṁha, but the idol's robe, simplicity, and stance set it apart. On Narasiṁha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Visnu's cognizance, the Kauṣtubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasiṁha's body, a twisted waist-band suggests a separate garment covering the legs. The demon's hair streams behind him, cushioning his head against the man-lion's right knee. He wears a simple single strand of beads. His body seems relaxed, even pliant. His face is calm, with a slight suggestion of a smile. His eyes stare adoringly up at the face of Viṣṇu. There is little tension in this figure's legs or feet, even as Narasiṁha gently disembowels him. His innards spill along his right side. As the Matsya purana describes it, Narasiṁha ripped "apart the mighty Daitya chief as a plaiter of straw mats shreds his reeds". Based on the Gandhara-style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century AD.
Deborah Soifer, a scholar who worked on texts in relation to Narasiṁha, believes that "the traits basic to Viṣṇu in the Veda remain central to Viṣṇu in his avataras" and points out, however, that:
we have virtually no precursors in the Vedic material for the figure of a man-lion, and only one phrase that simply does not rule out the possibility of a violent side to the benign Viṣṇu.
Soifer speaks of the enigma of Viṣṇu's Narasiṁha avatāra and comments that how the myth arrived at its rudimentary form [first recorded in the Mahābhārata], and where the figure of the man-lion came from remain unsolved mysteries.
An image of Narasiṁha, dating to the 9th century, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia. Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Viṣṇu and His avatāra images follow iconographic peculiarities characteristic of the art of central Java. This includes physiognomy of central Java, an exaggerated volume of garment, and some elaboration of the jewelry. This decorative scheme once formulated became, with very little modification, an accepted norm for sculptures throughout the Central Javanese period (circa 730–930 A.D.). Despite the iconographic peculiarities, the stylistic antecedents of the Java sculptures can be traced back to Indian carvings as the Chalukya and Pallava images of the 6th–7th centuries AD.
CULTURAL TRADITION OF PROCESSION (SRI NRSIMHA YATRA)
In Rājopadhyāya Brahmins of Nepal, there is a tradition of celebrating the procession ceremony of the deity Narasiṁha avatar, in Lalitpur district of the Kathmandu Valley in Nepal. The Lunar fifth day of the waning phase of the moon, in the holy Soli-lunar Śrāvaṇa month i.e. on Śrāvaṇa Kṛṣṇa Pañcamī of the Hindu Lunar Calendar is marked as auspicious day for the religious procession, Nṛsiṁha Yātrā. This tradition of the holy procession has been held for more than a hundred years. This is one of the typical traditions of the Rājopadhyāya Bramhins, the Hindu Bramhans of the locality.
In this Nṛsiṁha Yātrā, each year one male member of the Rājopadhyāya community gets the chance to be the organizer each year in that particular day. He gets his turn according to the sequence in their record, where the names of Rājopadhyāya bramhins are registered when a brahmāṇa lad is eligible to be called as a Bramhan.
WIKIPEDIA
The air in any small room with dimensions 5.4 x 5.4 x 2.7 metres (17.5 x 17.5 x 9 feet) contains 9.4 litres (2.5 gallons) of man-made carbon dioxide. Some of that gas – equal to the volume of a soda can – is attributable to Chevron.
9.4 litres is about half the volume of a drinking water bottle. There is that much carbon pollution in every small room.
63% of all carbon emissions between 1850 and 2010 are attributable to just 90 producers of fossil fuels and cement. The image shows the top 5 investor-owned or state-owned companies. Chevron has the largest share of emissions at 3.5% of all emissions ever. For details see: www.carbonmajors.org
The calculation for this visualisation assumes the concentration of carbon dioxide in the air is 400 parts per million by volume. See: www.co2now.org for the current concentration.
This is the metric version of this visualisation. A US version (calibrated to a 12 oz can) is also available.
The air in any small room with dimensions 18 x 18 x 9 feet (5.6 x 5.6 x 2.7 metres) contains 2.7 gallons (10 litres) of man-made carbon dioxide. Some of that gas – equal to the volume of a soda can – is attributable to Chevron.
2.7 gallons is about half the volume of a drinking water bottle. There is that much carbon pollution in every small room.
63% of all carbon emissions between 1850 and 2010 are attributable to just 90 producers of fossil fuels and cement. The image shows the top 10 investor-owned or state-owned companies. Chevron has the largest share of emissions at 3.5% of all emissions ever. For details see: www.carbonmajors.org
The calculation for this visualisation assumes the concentration of carbon dioxide in the air is 400 parts per million by volume. See: www.co2now.org for the current concentration.
This is the US version of this visualisation. A metric version (calibrated to a 330 ml can) is also available.
The air in any small room with dimensions 5.4 x 5.4 x 2.7 metres (17.5 x 17.5 x 9 feet) contains 9.4 litres (2.5 gallons) of man-made carbon dioxide. Some of that gas – equal to the volume of a soda can – is attributable to Chevron.
9.4 litres is about half the volume of a drinking water bottle. There is that much carbon pollution in every small room.
63% of all carbon emissions between 1850 and 2010 are attributable to just 90 producers of fossil fuels and cement. The image shows the top 10 investor-owned or state-owned companies. Chevron has the largest share of emissions at 3.5% of all emissions ever. For details see: www.carbonmajors.org
The calculation for this visualisation assumes the concentration of carbon dioxide in the air is 400 parts per million by volume. See: www.co2now.org for the current concentration.
This is the metric version of this visualisation. A US version (calibrated to a 12 oz can) is also available.
Trying to visualise what our dining room, kitchen and garden will look like later this year. Architect done, builders confirmed, kitchen chosen.......just waiting now.
Nice visualisation of my twitter group, and how they're connected. Great for illustrating the depth of the conversation, and striking how few companies are on there. It's almost exclusively individuals. Blog post here:
philwhitehouse.blogspot.com/2008/05/twittering-for-busine...
The folks at the Medical Visualisation Network have set up offices in Second Life. Currently, it features some info boards, and some rather dramatically scaled pix of illustrations.
"...this Network presents a national focus for the development of new interactive visualisation techniques for teaching, training, surgical rehearsal and pre-operative planning. ..."
Looks like the right sort of folks coming into Second Life, hope it will be interesting!
Knoh Oh
Second Life Healthcare Tourist
john-norris.net
Graphics included:
Light Bulb: pixabay.com/en/bulb-light-lamp-idea-electricity-29050/
Brain: pixabay.com/en/brain-thought-biology-human-think-146578/
Grapes:
pixabay.com/en/grape-fruit-diagram-crosssection-41636/
Cloud:
pixabay.com/en/cloud-weather-meteorology-climate-303182/
Graph
pixabay.com/en/pie-chart-dimensional-circle-grey-27157/
Blackout Poetry
flickr photo by Cat Sidh flickr.com/photos/cat-sidh/21017454389 shared under a Creative Commons (BY-NC-SA) license
Infographic:
flickr photo by MrGuilt flickr.com/photos/bontempscharly/12882043833 shared under a Creative Commons (BY) license
The air in any small room with dimensions 18 x 18 x 9 feet (5.6 x 5.6 x 2.7 metres) contains 2.7 gallons (10 litres) of man-made carbon dioxide. Some of that gas – equal to the volume of a soda can – is attributable to Chevron.
2.7 gallons is about half the volume of a drinking water bottle. There is that much carbon pollution in every small room.
63% of all carbon emissions between 1850 and 2010 are attributable to just 90 producers of fossil fuels and cement. Chevron has the largest share of emissions for investor owned or state owned companies at 3.5% of all emissions ever. For details see: www.carbonmajors.org
The calculation for this visualisation assumes the concentration of carbon dioxide in the air is 400 parts per million by volume. See: www.co2now.org for the current concentration.
This is the US version of this visualisation. A metric version (calibrated to a 330 ml can) is also available.
The technology in the tutor's control console consists of a PC and Visualiser connected to an overhead projector. The trolley and tables in the room have wheels so that they are easily moved, making the space more flexible. The tables can be folded and easily stored.
The air in any small room with dimensions 18 x 18 x 9 feet (5.6 x 5.6 x 2.7 metres) contains 2.7 gallons (10 litres) of man-made carbon dioxide. Some of that gas – equal to the volume of a soda can – is attributable to Chevron.
2.7 gallons is about half the volume of a drinking water bottle. There is that much carbon pollution in every small room.
63% of all carbon emissions between 1850 and 2010 are attributable to just 90 producers of fossil fuels and cement. The image shows the top 10 investor-owned or state-owned companies. Chevron has the largest share of emissions at 3.5% of all emissions ever. For details see: www.carbonmajors.org
The calculation for this visualisation assumes the concentration of carbon dioxide in the air is 400 parts per million by volume. See: www.co2now.org for the current concentration.
This is the US version of this visualisation. A metric version (calibrated to a 330 ml can) is also available.
Having obtained a rather good and large dataset from the recently instated Greek geodata portal, i was looking for a way to quickly visualise its extent.
I admit to having in my mind those images you sometimes see at doctors practices, where, for example, they would have posters of the muscular or circulatory system, trying (a bit harder than i would feel comfortable with) to convince you of their...interests.
Fortunately, each road segment had a characterisation field attached to it so it was relatively easy to "paint" the highways thicker than smaller streets within populated areas.
The slight detail here is that the thickness of the "arteries" is decreased following a power-law...a little trick that was inspired by the circulatory network itself.
This image appears in this blog post (in Greek, you have been warned :-) ) which talks briefly about road safety in Greece....Yeah, sometimes the street is literally bloody...
This is a photograph from the East of Ireland Marathon Series Marathon and Half Marathon which was held at Sutton and Howth, Co. Dublin, Ireland on Saturday 23rd November 2013 at 09:00. This was a special charity marathon organised to raise some funds for the vicitms of the Typhoon Haiyan, also known as Typhoon Yolanda, which was the deadliest Philippine typhoon on record and caused catastrophic destruction in the central Philippines, particularly on Samar Island and Leyte (Tacloban city). According to the United Nations about 11 million people have been affected and many have been left homeless. Over a million houses were damaged. Over 5,000 people (November 20th figures) were killed by the storm or it's aftermath. The marathon was organised by the Filipino Irish (Fil-Irish Runners) who are living and working in Ireland and who are very active participants in the Irish road racing and marathon running scene. The race today showed great solidarity and friendship between all of the runners in the races today with their Filipino friends. The atmosphere at the start was sombre and respectful but it was important that everyone enjoyed the day as this was a wonderful gesture from the East of Ireland marathon running community. Many marathon running friends who couldn't make it today also provided donations to this most worthy of causes. Well done to everyone involved. A day to be very proud of this community of marathon runners in Ireland. The total amount raised was over 2500 euros with proceeds coming directly from today's race and other sources who contributed. The Filipino Irish will ensure that this money will go directly to charities working on the ground with people in the devasted areas of the Philippines. The Filipino Irish also provided a lovely spread of refreshments representing beautiful Filipino confectionary!
This race event was part of the East of Ireland Marathon Series. The East Of Ireland Marathon Series aims to make marathons affordable and convienient for the runners of Ireland. The serires organisers aim to promote marathon running and to make the process as stress free and enjoyable as possible. All courses are measured to full AAI standards and have a minimum of 10 Entrants. The marathons are self sufficent to a degree although there are limited supplies of water available on the day of the race. There will be no extra frills like chip timing and finish gantrys. However all finishing times are accurately and officially recorded. This is to keep the price down and keep the races as affordable as possible. The East of Ireland Marathon series is all inclusive and welcomes runners who are new to marathon running as well as experienced veterans.
This photograph is part of a Flickr set of photographs we took at this event. The Flickr set is available here [http://www.flickr.com/photos/peterm7/sets/72157637946907833/]. This set includes photographs from the start, in-race, and finish of the race.
Viewing this on a smartphone device?
If you are viewing this Flickr set on a smartphone and you want to see the larger version(s) of this photograph then: scroll down to the bottom of this description under the photograph and click the "View info about this photo..." link. You will be brought to a new page and you should click the link "View All Sizes".
Overall Race Summary
Participants: The East of Ireland marathon series stricly limits the number of participants. There were about 50 participants in the race today. There was the option to run 2 loops and finish a half marathon.
Weather: The overnight frost meant that it was a calm but very chilly start to the race. There was some beautiful periods of November sunshine with hardly any breeze. This was particularly welcome as the very tough hills on the course were somewhat more managable without a head wind.
Course: The race is a 4 looped course of Howth head. The loop which is approximately 6.63 miles starts at Sutton cross roads on the Howth Road. The route then proceeds south eastwards along the Greenfield Road following on to the Carrickbrack Road and onwards to the top of Howth Head. The route follows the R105 the whole way around in an anti-clockwise formation. When the route reaches the peak of Howth Head it follows the R105 north along Thormanby Road into Howth Village. When in Howth Village the route follows Harbour Road and then proceeds westwards back to the starting point of the loop. Just before the return to the starting point there is some very severe downhill which is tough on the legs after several miles of climbing.
Location Map: This is the start finish area at on the Harbour Road in Howth Village: goo.gl/maps/rZ6eD (Google Streetview). The Summit of Howth is where the climbing is over (see Google StreetView here goo.gl/maps/iSc8e)
Some Useful Links
A Garmin Connect GPS Trace of the Marathon Loop: connect.garmin.com/activity/323961863
The Wikipedia Entry on Typhoon Haiyan: en.wikipedia.org/wiki/Typhoon_Haiyan
A meterological visualisation of the track of the Typhoon: www.youtube.com/watch?v=XiWRUfz_zjw
Before and after photographs of the typhoon struck regions from the Wall Street Journal: online.wsj.com/news/articles/SB10001424052702303914304579...
Our Set of Photographs from the Marathon Club of Ireland Marathon Race at Killeigh, November 2013: www.flickr.com/photos/peterm7/sets/72157637454911025/
East of Ireland Marathons Facebook Group Page: www.facebook.com/groups/130592073780072/ (you will need a Facebook account to view this)
East of Ireland Marathons Web Homepage: www.eastofirelandmarathons.com/index.php
Professional Photographer Hannah Levy has galleries for several previous East of Ireland Marathons in 2013: (Race 1 to Race 5 in 2013) www.hannahlevy.com/index/EOI_Marathons/EOI_Marathons.html
Read about the Filipino People: en.wikipedia.org/wiki/Filipino_people
b>Can I use these photographs directly from Flickr on my social media account?
Yes - of course you can. Flickr provides several ways to share this and other photographs in this Flickr set. You can share to: email, Facebook, Pinterest, Twitter, Tumblr, LiveJournal, and Wordpress and Blogger blog sites. Your mobile device will also offer you several different options for sharing this photo page on your social media outlets.
How can I get full resolution copies of these photographs?
All of the photographs posted here on this Flickr set are available free, at no cost, at full image resolution. We take these photographs as a hobby and as a contribution to the running community in Ireland. Our only "cost" is our request that if you are using these images without the watermark: (1) on social media sites such as Facebook, Tumblr, Pinterest, Twitter,LinkedIn, Google+, etc or (2) other websites, blogs, web multimedia, commercial/promotional material that you must provide a link back to our Flickr page to attribute us.
This also extends the use of these images for Facebook profile pictures. In these cases please make a separate wall or blog post with a link to our Flickr page. If you do not know how this should be done for Facebook or other social media please email us and we will be happy to help suggest how to link to us.
Please email petermooney78 AT gmail DOT com with the links to the photographs you would like to obtain a full resolution copy of. We also ask race organisers, media, etc to ask for permission before use of our images for flyers, posters, etc. We reserve the right to refuse a request.
In summary please remember when requesting photographs from us - all we ask is for you to provide a link back to our Flickr set or Flickr pages. You will find the link above clearly outlined in the description text which accompanies this photograph. Taking these photographs and preparing them for online posting does take a significant effort. We are not posting photographs to Flickr for commercial reasons. If you really like what we do please spread the link around your social media, send us an email, leave a comment beside the photographs, send us a Flickr email, etc.
If you would like to contribute something for your photograph(s) or the charity above?
Many people offer payment for our photographs. As stated above we do not charge for these photographs. We take these photographs as our contribution to the running community in Ireland. If you feel that the photograph(s) you request are good enough that you would consider paying for their purchase from other photographic providers we would suggest that you can provide a donation to any of the International Aid Agencies which are providing assistance to the people of the Phillipines. Examples include: Trocaire: www.trocaire.org/philippines or Oxfam Ireland: www.oxfamireland.org/provingit/emergencies/philippines
I ran in the race - but my photograph doesn't appear here in your Flickr set! What gives?
As mentioned above we take these photographs as a hobby and as a voluntary contribution to the running community in Ireland. Very often we have actually ran in the same race and then switched to photographer mode after we finished the race. Consequently, we feel that we have no obligations to capture a photograph of every participant in the race. However, we do try our very best to capture as many participants as possible. But this is sometimes not possible for a variety of reasons:
►You were hidden behind another participant as you passed our camera
►Weather or lighting conditions meant that we had some photographs with blurry content which we did not upload to our Flickr set
►There were too many people - some races attract thousands of participants and as amateur photographs we cannot hope to capture photographs of everyone
►We simply missed you - sorry about that - we did our best!
You can email us petermooney78 AT gmail DOT com to enquire if we have a photograph of you which didn't make the final Flickr selection for the race. But we cannot promise that there will be photograph there. As alternatives we advise you to contact the race organisers to enquire if there were (1) other photographs taking photographs at the race event or if (2) there were professional commercial sports photographers taking photographs which might have some photographs of you available for purchase. You might find some links for further information above.
Don't like your photograph here?
That's OK! We understand!
If, for any reason, you are not happy or comfortable with your picture appearing here in this photoset on Flickr then please email us at petermooney78 AT gmail DOT com and we will remove it as soon as possible. We give careful consideration to each photograph before uploading.
I want to tell people about these great photographs!
Great! Thank you! The best link to spread the word around is probably www.flickr.com/peterm7/sets
The pendant visualises EEG attention (red) and meditation (green) data and visualises it on this LED matrix in real time. Using a Mindwave Mobile, Bluetooth dongle and Shrimp microcontroller.
I've built this for use in excruciating social situations such at conferences, networking, bars, etc. I'm interested in extending our emotive state by displaying if we're paying attention to whom we're speaking to or if our thoughts / attention is drifting off to the canapes or our to-do list. It's a mischievous device, read more about it here rainycatz.wordpress.com/2013/05/27/eeg-data-visualising-p...