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This dynamic collobration featuring a leopard theme was completed in the Spring of 2013 by frineds and artists DVATE, Porno, Ling and Sabeth.
#Leopard #LeopardMural #Sabeth #Siloet
Air Max 97 Hyperfuse Dynamic Blue shot in my backyard.
this is my first attempt at key lighting and i know what i did wrong before i even loaded them into the computer. i should have utilized my on camera flash for more then just trigger the sb-800
Strobist info:
Remotely fired sb-800 snooted above left of kicks. Fired at full
Strikers are fast, powerful, and extremely maneuverable. They are equipped with two CM-66 short-range weapons that can be fired at rapid speeds. Also on board are four directional thrusters with a primary engine and two secondaries in the back. It's aerodynamic shape and Senglarian holo-hand technology allows it to make tight corners and easy barrel rolls. These fighters are fast but can only shoot short range, so make sure you stay as far away as possible!
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Yay! I'm finally able to post this two week old creation. More to come soon!
Sorry to inundate you with tabby pics, but they are just so CUTE! Kurt put a towel on the couch for them, but I am going to put a fuzzy blankie there for them.
In this shot we have one of Singapore Airline stunning A350-900 fleet being pushed back into position prior to making its way back home to Singapore.
Burlington Northern EMD GP9 1969 at Kansas City, Kansas, March 6, 1981. Photographer: George R Cockle. Scanned from a 2 1/4 x 3 1/4 negative owned by Digital Rail Artist.
This unit was built in July, 1954, as Burlington 284, and became BN 1969 in the merger. It was retired in August, 1993, over 39 years in Q/BN service! Note it still retains the boiler vents in the short hood, as delivered.
As a spotting feature, the only BN GP9's without dynamic brakes were ex-Burlington or SP&S units.
VOS Passion
LENGTH 83.4m
BREADTH 18m
ORDER YEAR October 2013
COMPLETION August 2016
OWNER Vroon Offshore Services
BUILDER COSCO Guangdong Shipyard
DESIGNER Ulstein Group
DEADWEIGHT 3,650gwt
MAXIMUM SPEED 15kt
The ship is equipped with class-2 dynamic positioning system. Image courtesy of Vroon Offshore Services.VOS Passion platform supply vessel is one of six vessels based on PX121 design.
The naming ceremony for VOS Passion took place in July 2016. Image courtesy of Vroon Offshore Services.VOS Passion features X-BOW design concept that enables smoother navigation in harsh waters. Image courtesy of Vroon Offshore Services.
The ship is equipped with class-2 dynamic positioning system. Image courtesy of Vroon Offshore Services.VOS Passion platform supply vessel is one of six vessels based on PX121 design. Image courtesy of Vroon Offshore Services.
VOS Passion is a platform supply vessel operated by Vroon Offshore Services, an international shipping company. The vessel was built by COSCO Guangdong Shipyard in China and delivered to Vroon in August 2016.
The ship is the fourth of six vessels ordered by Vroon, of which VOS Pace (2015), VOS Paradise (2015) and VOS Partner (2016) have been delivered, while VOS Patience and VOS Patriot are under construction and scheduled for delivery in 2016.
Vroon’s PSV fleet is used for a range of operations, including cargo transportation, bulk transfers, fire-fighting, oil-spill recovery and safety standby. The vessels’ unique design enables them to support longer and deeper offshore drilling activities.
VOS Passion design
VOS Passion has an overall length of 83.4m, a moulded breadth of 18m and a clear deck area spanning 850m². The vessel’s maximum draft is 6.7m, maximum deadweight capacity is 4,200t and gross tonnage is 3,650gwt.
The ship design is based on the PX121 design developed by Norway-based Ulstein Group. All of the remaining five vessels ordered by Vroon are also based on the same design.
The PX121 design features Ulstein’s patented X-BOW concept, which enables smoother vessel navigation in harsh conditions.
Vessels with conventional bow designs rise on waves and drop violently onto the water, making navigation in adverse environments difficult. The X-BOW design, on the other hand, enables smoother navigation by minimising wave slamming and bow impact.
The X-BOW concept features a slender hull and a tapered fore, which provides more displacement volume. The vessel pierces smaller waves, and is therefore less affected by the vertical motions of the water.
It also uses less fuel to navigate through the waves, saving energy. In addition, the design reduces noise and vibration, improving crew comfort and safety levels.
Navigation and communication of the platform supply vessel
The ship’s navigation equipment includes an X-band radar, an S-band radar, two McMurdo S4 radio transponder units, a JRC eco sounder, a Navi-Sailor multi-function display, and a Yokogawa gyro compass.
The vessel is fitted with communication applications, including a JRC medium / high-frequency radio, a JRC portable VHF radio, McMurdo E5 Satellite EPIRB, two Inmarsat-C systems and two McMurdo S4 SART systems.
Deck machinery and fire-fighting equipment
Deck machinery aboard the VOS Passion includes two 10t tuggers, two 10t capstans and one 3t crane with a safe working load of 18m.
The ship is equipped with ABS FiFi class-I fire-fighting systems with a monitor capacity of 1,200m³/h and a throw of more than 120m.
VOS Passion propulsion system
The ship is fitted with four diesel generator engines, including two 1,639kW engines and two 990kW engines, as well as a 130ekW emergency generator.
The vessel is propelled by two diesel-electric Azimuth thrusters with a capacity of 3,800kW. It also features two 1,600kW Schottel stern thrusters and two bow thrusters.
"Deck machinery aboard the VOS Passion includes two 10t tuggers, two 10t capstans and one 3t crane with a safe working load of 18m."
The maximum speed of the vessel is 15kt.
Tank capacities and cargo handling systems
The ship is capable of storing 1,035m³ of fresh water, 1,674m³ of drill water, 1,464m³ of fuel, 1,293m³ of liquid mud, 150m³ of methanol, 260m³ of dry bulk and 127m³ of base oil. The ship is also fitted with heeling tanks with a capacity of 391.4m³.
Accommodation and life-saving facilities onboard VOS Passion
VOS Passion can accommodate 26 crew members in 14 single and six double cabins featuring hotel-type comfort beds. It is fitted with two anti-rolling tanks to increase crew comfort.
The ship is equipped with two 20-man life rafts and one six-man raft on each side. A man overboard boat (MOB) capable of accommodating six persons is also available.
Contractors
Ulstein was contracted by COSCO Guangdong Shipyard to supply power and control systems and to provide on-site services for the Vroon vessels.
Super sexy twosome.
*I photographed something really cool today (it's my favourite car). Something that would make Londoners jealous. So it must be pretty epic :) Will post photos of it soon.
Dynamic Comics / Heft-Reihe
cover: Gus Ricca
Chesler / Dynamic / USA 1946
Reprint / Comic-Club NK 2010
ex libris MTP
Will be busy printing and framing in nice large, matted formats and frames and museum glass! Five of these photos will be printed on 40" x 60" floating wall mounted metal sheets! I think I know which--will share photos of the photos hanging on the walls!
And I am mounting some on plexiglass/acryllic--front mounting them! Some I am printing on lossy fuji-crystal archival paper too, and then front mounting 40"x60" versions to plexiglass--will send photos!
The secret to HDR photography is that you want people to say, "Woe dude--that's unreal!" And not, "Dude--that's not real!" "Unreal" is the word they use when they're trying to figure out the photo--what makes it cool--is it a photo? Is it painted? How'd it come to be--how'd you bend the light that way? "That's not real," is what they say if you have the saturation/HDR/ etc. turned up too high. :)
Some (almost) final edits for my Los Angeles Gallery Show! Printing them on metallic paper at 13" x 19" and mounting and framing them on a 4mm 18x24 white mat and 2" dark wood frame. Also printing some 40" x 70" whihc is over three feet by five feet! Wish you all could come (and hang out with the goddesses)!
Let me know your favs.!
New Instagram!
Videos!
Nikon D800E / D800 HDR Anelope Valley Ghosts in Slot Canyonfor Gallery Show!
Yay! I booked a major photography show at a major LA gallery in December! Will also be giving some lectures on the story--the Hero's Journey Mythology--behind the photography!
Join/like my facebook!
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Preparing for some gallery shows this fall to celebrate 300,000,000 views! Printing a few dozen photographs in ~ 30"x40" formats and mounting/framing. Here are some close-to-final edits. HDR photography 7 exposures shot at 1EV and combined in photomatix: 36 megapixel Nikon D800E with the awesome Nikon 14-24mm f/2.8G ED AF-S Nikkor Wide Angle Zoom Lens. 45SURF Hero's Journey Mythology Photography!
Epic Scenic HDR Landscaps Shot with Nikon D800E: Hero's Journey Mythology Photography!
Shot with the Nikon Nikkor wide-angle 14-24 mm 2.8 lens!
Seven exposures @ 1EV finished in photomatix.
Enjoy the Hero's Journey Mythology Photography, and all the best on a hero's journey of your own making!
These were shot with Nikon's best D800 with the 14-24mm wide-angle Nikkor lens. 7 exposures were taken at 1 EV intervals, and combined in photomatix to bring out the shadows and highlights.
Rather large HDR (high dynamic range) photo--you can see great detail both near and far! View the detail at full size!
The Nikon 14-24mm f/2.8G ED AF-S Nikkor Wide Angle Zoom Lens rocks!
High Dynamic Range (HDR) photos rock in capturing the full dynamic range of the scene!
All the best on your epic hero's journey from Johnny Ranger McCoy!
The Delicate Arch in Arches National Park Utah! Nikon D800E Dr. Elliot McGucken Fine Art Landscape & Nature Photography for Los Angeles Fine Art Gallery Show !
Zion National Park Utah! Nikon D800E Dr. Elliot McGucken Fine Art Landscape & Nature Photography for Los Angeles Fine Art Gallery Show !
Yosemite! Nikon D800E Dr. Elliot McGucken Fine Art Landscape & Nature Photography for Los Angeles Fine Art Gallery Show !
Yosemite El Capitan Reflected in the Merced River! Nikon D800E Dr. Elliot McGucken Fine Art Landscape & Nature Photography for Los Angeles Fine Art Gallery Show !
Yosemite El Capitan Reflected in the Merced River! Nikon D800E Dr. Elliot McGucken Fine Art Landscape & Nature Photography for Los Angeles Fine Art Gallery Show !
La Comella farm, Andorra la Vella, the center, Andorra, Pyrenees
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I have always liked this crusty old industrial building, especially when the ivy that covers the corner turns red in the fall. By contrast, the sign seen here represents a high tech company that centers around machining for an aerospace and defense group.
The long facade on Sterling Avenue has a lot of these caged windows which make it possible to open the windows though the screens would not keep bugs out. They might be more to prevent people from getting in or out!
191017-FRAN-0828D-060-2
The NATO Maritime Command-led Dynamic Mariner/Flotex-19 (DYMR/FL19) is an exercise that tests NATO’s Response Force Maritime Component and enhances the flexibility and interoperability amongst allied nations. DYMR/FL19 involves ships, submarines, aircraft and personnel from fifteen allied nations converging off the coast of Spain between 8th and 18th September 2019.
At sea, 17th October, on board KNM Thor Heyerdhal - F314, battle exercise. Fire central operation room.
NATO Photo by FRAN S.DZIOBA
HINDU GODDESS KALI
Kālī, also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, shakti. She is the fierce aspect of the goddess Durga (Parvati). The name Kali comes from kāla, which means black, time, death, lord of death: Shiva. Since Shiva is called Kāla— the eternal time — the name of Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Hence, Kāli is the Goddess of Time and Change. Although sometimes presented as dark and violent, her earliest incarnation as a figure of annihilation of evil forces still has some influence. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. Comparatively recent devotional movements largely conceive Kāli as a benevolent mother goddess. Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing. Shiva lies in the path of Kali, whose foot on Shiva subdues her anger.
ETYMOLOGY
Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time" but also means "black" in honor of being the first creation before light itself. Kālī means "the black one" and refers to her being the entity of "time" or "beyond time." Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) to come from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli" referring to Devi Parvathi being a manifestation of Devi MahaKali.
Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.
Kāli's association with darkness stands in contrast to her consort, Shiva, who manifested after her in creation, and who symbolises the rest of creation after Time is created. In his supreme awareness of Maya, his body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.
ORIGINS
Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.
According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.
WORSHIP & MANTRA
Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is called Devi Argala Stotram.
Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥
ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा क्षमा शिवा धात्री स्वाहा स्वधा नमोऽस्तुते ॥
(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.
Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā kṣamā śivā dhātrī svāhā svadhā namō'stutē.)
TANTRA
Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kāli who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.
In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:
At the dissolution of things, it is Kāla [Time] Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art.
The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)
He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.
The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.
BENGALI TRADITION
Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.
The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin.
To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.
A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.
In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.
In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).
LEGENDS
SLAYER OF RAKTABIJA
In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:
Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.
Kali destroys Raktabija by sucking the blood from his body and putting the many Raktabija duplicates in her gaping mouth. Pleased with her victory, Kali then dances on the field of battle, stepping on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.
DAKSHINA KALI
In her most famous pose as Daksinakali, popular legends say that Kali, becoming drunk on the blood of her victims on the battlefield, dances with destructive frenzy. She is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her. In her fury, she fails to see the body of Shiva lying amongst the corpses on the battlefield and steps upon his chest. Realizing Shiva lies beneath her feet, her anger is pacified and she calms her fury. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.
The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist and an enchanted Shiva lies beneath her feet. Each of these icons represent a deep philosophical epithet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali is undoubtedly the primeval energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.
If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.
One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, claiming the territory as her own. Shiva challenges Kali to a dance contest; both of them dance and Kali matches Shiva in every step that he takes until Shiva takes the "Urdhvatandava" step, by vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and became pacified.
SMASHAN KALI
If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.
MATERNAL KALI
Another legend depicts the infant Shiva calming Kali. In this similar story, Kali has defeated her enemies on the battlefield and begun to dance out of control, drunk on the blood of the slain. To calm her down and to protect the stability of the world, Shiva is sent to the battlefield, as an infant, crying aloud. Seeing the child's distress, Kali ceases dancing to care for the helpless infant. She picks him up, kisses his head, and proceeds to breast feed the infant Shiva. This legend is notable because it shows Kali in her benevolent, maternal aspect, with which she is not usually identified.
MAHAKALI
Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.
Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.
ICONOGRAPHY
Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.
In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces and ten feet and three eyes. She has ornaments decked on all her limbs. There is no association with Shiva.
The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.
In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj, when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"
According to Ramakrishna, darkness is the Ultimate Mother, or Kali:
My Mother is the principle of consciousness. She is Akhanda Satchidananda; indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black. The waters of the ocean depths are the same; The infinite is always mysteriously dark. This inebriating darkness is my beloved Kali.
SRI RAMAKRISHNA
This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.
POPULAR FORM
Classic depictions of Kali share several features, as follows:
Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head and a bowl or skull-cup (kapala) catching the blood of the severed head.
Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.
She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore she is generally seen as the mother of language, and all mantras.
She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.
SHIVA IN KALI ICONOGRAPHY
In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:
Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.
The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:
Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.
This idea has been explored in the Devi-Bhagavata Purana and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.
The Tantric interpretation of Kali standing on top of her husband is as follows:
The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.
While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.
To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.
From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.
Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.
Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.
DEVELOPMENT
In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.
The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.
Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).
The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.
Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.
Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.
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HINDU GODDESS DURGA
Durga, meaning "the inaccessible" or "the invincible", is the most popular incarnation of Devi and one of the main forms of the Goddess Shakti in the Hindu pantheon. Durga is the original manifested form of Mother Parvati or Adi-Parashakti. Durga is Adi-Parashakti herself. The Devi Gita, declares her to be the greatest Goddess. Thus, she is considered the supreme goddess and primary deity in Shaktism, occupying a place similar to Lord Krishna in Vaishnavism. According to Skanda Purana, the goddess Parvati accounted the name "Durga" after she killed the demon Durgamaasura. Goddess Parvati is considered to be the complete incarnation of Adi Parashakti or Goddess Durga, with all other goddesses being her incarnations or manifestations. Adi Parashakti or Mahadevi, the supreme power, is called Durga Shakti as per Devi-Mahatmya. Adi Parashakti or Devi Durga is a Hindu concept of the Ultimate Shakti or Mahashakti, the ultimate power inherent in all Creation. This is especially prevalent in the Shakta denomination within Hinduism, which worships the Goddess Devi in all her manifestations. She is Goddess Lakshmi and Goddess Saraswati in her mild form; Goddess Kali and Goddess Chandi in her wrathful form. Durga is also called Padmanabha-Sahodari and Narayani, the sister of Lord Vishnu. According to Shaivism and Shaktism She is supreme, but to bring back lord Shiva in Sansar, she was reborn in human form (Sati and Parvati) to marry Shiva. Durga gave birth to his first child Kartikeya.
ORIGINS & DEVELOPMENT
Ramprasad Chanda writes the following about the development of Durga from primitive goddess to her current form:
"...it is possible to distinguish two different strata – one primitive and the other advanced. The primitive form of Durga is the result of syncretism of a mountain-goddess worshiped by the dwellers of the Himalaya and the Vindhyas, a goddess worshiped by the nomadic Abhira shepherd, the vegetation spirit conceived as a female, and a war-goddess. As her votaries advanced in civilization the primitive war-goddess was transformed into the personification of the all-destroying time (Kali), the vegetation spirit into the primordial energy (Adya Sakti) and the saviouress from “samsara” (cycle of rebirths) , and gradually brought into line with the Brahmanic mythology and philosophy."
It is not possible to date her The delusion of the supreme soul is otherwise called Shakti (power). From this power, generates all forms of knowledge of the world and it is accepted as vital cause of creation, existence and destruction. According to 'Shree Durga Shaptshati- Rahasyam', the original power is Mahalaxmi that created three pairs of Supreme Powers. They are Brahma, Vishnu and Shiva as male and Saraswati, Laxmi and Parvati as female, and they married respectively. Maha Saraswati is well known as Brahmani, Mahalaxmi as Vaishnavi and Mahakali as Maheswari. Durga Shakti is the original cause of all the present or past worldly occurrences. Durga Shakti is called as Adhyashakti, Paramatma Shakti or Ati Prakrutika Shakti. She is creating and controlling other two powers: Natural and General. Natural Power is called as Atma Shakti, Prakrutika Shakti, Pancha Mahabhuta Shakti etc. This Shakti creates and controls the General Energy. General Energies are called Jada Shakti or Tamashakti. By the blessings of Durga Shakti, the mother of the Universe, man is able to get his emancipation or salvation and indulge in enjoyments in performance of his daily activities. So Vyasadev, the eminent poet of "Devi Bhagwat", has aptly described "Rudrahinam Vishnuhinam na vadanti janastatha Shaktihinam Yathasarbe probodhanti Naradhamam". The powerless persons are despised as mean persons. So, by being devoted to the Supreme, we should be strong and powerful by her grace.
STORIES
Shiva Purana gives an account of the origin of Durga. At the beginning of time, Lord Shiva invoked Durga, the primordial energy from his left half to create. Together they created their eternal abode, Shivaloka, also known as Kashi. Thereafter, they created Vishnu and Brahma.
As per Shiva Purana and Devi Mahatmyah, Mahishasura, the son of demon Rambha, unleashed reign of terror on earth. When gods intervened, Mahishasura defeated gods and banished them from heaven. Vanquished gods went to Trideva- Brahma, Vishnu and Shiva. As they narrated their woeful tale, immense mass of light manifested from Lord Vishnu's mouth, which was joined by similar rays that emerged from the enraged faces of gods. This mass of light transformed into a woman. Then all the Gods gave their devine weapon to that supreme power. Adishakti re-manifested as Durga to slay Mahishasura. Armed with celestial weapons of all deities and decked with divine ornaments, Durga rode into the battle field and challenged demons for battle. Mahishasura's entire army, led by demons like Chikshur, Chamar, Asiloma, Vidalaksha, Durdhara, Durmukha, Mahahanu and many more attacked Durga at once. But Durga slew all of them with unparalleled cruelty. An enraged Mahishasura attacked Durga in guise of a buffalo. But Durga bound it with ropes. The buffalo morphed into a lion and lept on Durga, but she beheaded it with her sword. At this, Mahishasura began to fight in form of a swordsman. Durga pinned him down with a torrent of arrows. Mahishasura now assumed form of a giant elephant and tugged at Durga's lion. Durga lopped off its trunk with her sword and freed her lion. The elephent turned into a buffalo and charged at Durga. Sipping from her wine cup, Durga flung her trident and beheaded Mahishasura, finally killing him.
WIKIPEDIA
Grampian Shipping emergency response and rescue vessel GRAMPIAN DYNAMIC (IMO 9709910) passes the Marine Operations Centre as it departs Aberdeen harbour
Integrity/Fashion Royalty/The Heist collection/Adele Makeda/The Muse /Jason Wu
Integrity/Fashion Royalty/The Gloss collection/Adele Makeda/Le Smoking/Jason Wu
Übungsteilnehmer werden von einem deutschen Sea King Hubschrauber im Korb-Winch-Verfahren von Bord des havarierten Schiffes während des NATO-Manövers Dynamic Mercy im Seegebiet vor Helgoland gerettet, am 11.05.2016.
©Bundeswehr/Sascha Jonack
Port de Saint Goustan à Auray (Morbihan)
Jusqu'en 1660, le port de St Goustan fut extrêmement dynamique. Son déclin commence vers 1660,date de la création du port commercial et militaire de Lorient.
Privé de voies de communication vers l'intérieur de la Bretagne, il va lentement péricliter. L'arrivée du chemin de fer en 1862 marquera la fin presque totale de ses activités.
Il est aujourd'hui un témoignage remarquable de l'urbanisme portuaire du 17ème siècle.
Until 1660, the port of St Goustan was extremely dynamic. Its decline starts around 1660, creation date of the commercial and military port of Lorient.
Deprived by transportation routes towards the interior of Brittany, it slowly will be on a downward slope. The arrival of the railroad in 1862 will mark the almost total end of its activities.
It is today a remarkable testimony of the harbour town planning of the 17th century.
Making its first, and the class types first, visit to the town of Doncaster in South Yorkshire on the East Coast mainline transporting a Greater Anglian coach for refurbishment at the Wabtec Rail site in Doncaster, also known as Doncaster works, working up from Norwich Crown Point Depot as 5Z54 to Doncaster West Yard, Wabtec, before returning back down to Norwich Crown Point Depot light engine where it continues to be used for driver training purposes is this very mean and streamlined looking Vossloh locomotive one of the first 10 currently in the UK after delivery from Spain and the Vossloh factory by sea and rail delivered to Direct Rail Services in Crewe at its Gresty Bridge depot. The locomotives coming to Direct Rail Services are the first of there type in the country and are the only currently on order as the Class 68 diesel locomotive which are now starting to enter service and been trailed on many of Direct Rail Services trains this one number 68004 and named Rapid and has arrived along with 68002-011 leaving 68001 at Vossloh for testing and more on the production line the smart looking livery suiting this sleek locomotive well I personally think the Class 68 boasts great looks and after the performance of this one they seem to be able to accelerate quickly and handle themselves well although 1 Mk3 coach isn't exactly a test for loco or driver however hopefully these posh and certainly hellfire locomotives will make more of an appearance over the East side and although the dreams of a pair working Rail Head Treatment Trains out of York I'm sure restrictions will prevent such things but hey I'm happy at having the Class 20 locos working those jobs too. Here Class number 68004 sits on the second goods line at Doncaster awaiting signal been cleared to off showing the lines of the locomotive's cab section well and the sleek dynamic lines of the livery along the locomotives body and nameplate, rapid, of which it certainly is.
High Dynamic Range (HDR) Landscapes of the Malibu Pier Shot With Nikon D3X
Finished in photomatix!
Seven exposures at 1EV intervals!
The storm clouds were breaking that evening, and the wind kicked up! Had to put on two hoodies to catch the brilliant Malibu sunset.
Was using the 14-24 mm 2.8 wide angle Nikor Nikon lens! Amazining lens!
Scenic HDR California Landscape Photography
Some of these were finished a couple times with different settings--please let me know your favorite finish/settings if you get a chance! :)
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Preparing for some gallery shows this fall to celebrate over 100,000,000 views! Printing a few dozen photographs in ~ 30"x40" formats and mounting/framing. Here are some close-to-final edits. HDR photography 7 exposures shot at 1EV and combined in photomatix: 36 megapixel Nikon D3X with the awesome Nikon 14-24mm f/2.8G ED AF-S Nikkor Wide Angle Zoom Lens. 45SURF Hero's Journey Mythology Photography!
NikonD3X Socal/Malibu Landscape / Seascape Photography 14-24mm f/2.8 G ED AF-S Nikkor Wide Angle Zoom Lens
Epic Scenic HDR Landscapes / Seascapes of the Malibu Canyons & Beaches Shot with Nikon D800: Hero's Journey Mythology Photography!
Shot with the Nikon Nikkor wide-angle 14-24 mm 2.8 lens!
Seven exposures @ 1EV finished in photomatix.
Enjoy the Hero's Journey Mythology Photography, and all the best on a hero's journey of your own making!
Rather large HDR (high dynamic range) photo--you can see great detail both near and far! View the detail at full size!
High Dynamic Range (HDR) photos rock in capturing the full dynamic range of the scene!
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Calle Cuna, busy narrow street in Seville, Spain.