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Operator 1: I spotted enemy vehicle at my 10 o'clock. Need the MAAWS here.
Operator 2: Roger. On my way.
A special operations reconnaissance team encountered enemies during their patrol.
En las patas delanteras, los camaleones tienen dos garras en la parte exterior y tres en la parte interior, mientras que en las patas traseras tienen tres garras en la parte exterior y dos en la parte interior.
On the front legs, chameleons have two claws on the outside and three on the inside, while on the hind legs they have three claws on the outside and two on the inside.
Les caméléons ont deux griffes à l'extérieur et trois à l'intérieur des pattes avant, tandis que les pattes arrière ont trois griffes à l'extérieur et deux à l'intérieur.
Los camaleones (Chamaeleonidae) son una familia, de pequeños saurópsidos (reptiles) escamosos. Existen cerca de 161 especies de camaleones, la mayor parte de ellas en África al sur del Sáhara. En América se llama a menudo camaleones a lagartos de las familias Polychrotidae y Dactyloidae, que aunque pueden cambiar de color, no guardan ningún parentesco con los verdaderos camaleones.
Son famosos por su habilidad de cambiar de color según las circunstancias, por su lengua rápida y alargada, y por sus ojos, que pueden ser movidos independientemente el uno del otro.
En 2015, Glaw reelaboró la división familiar en dos subfamilias:
Familia Chamaeleonidae: Subfamilia Chamaeleoninae (camaleones típicos, de los Géneros Bradypodion, Calumma, Chamaeleo, Furcifer, Kinyongia, Nadzikambia, Archaius, Trioceros)
y Subfamilia Brookesiinae (camaleones enanos, de los Géneros Brookesia, Rhampholeon y Rieppeleon)
Los camaleones varían grandemente en tamaño, desde los pequeños camaleones de la familia Brookesia que miden menos de 3 cm de largo hasta los grandes de 80 cm como el Calumna parsonii. La especie más pequeña vive en la isla de Nosy-bé en Madagascar es Brookesia minima y en su fase adulta difícilmente supera el centímetro y medio. Muchos de ellos tienen adornos en la cabeza o en la cara como protuberancias nasales e incluso cuernos como en el caso de Trioceros jacksonii o largas crestas en la parte superior de la cabeza como Chamaeleo calyptratus. Muchas especies presentan dimorfismo sexual y los machos suelen estar más adornados.
Las características principales que son compartidas por toda la familia son la estructura de sus patas, los ojos, la falta de oído y la lengua. Aunque no tengan oído externo son capaces de detectar vibraciones y sonidos de baja frecuencia, de unos 200Hz.
La familia tiene cada pata dividida en dos "dedos" principales con un suave recubrimiento al centro. Estos dedos están equipados con fuertes garras que le permiten trepar por troncos y ramas. Algo interesante es que tienen dos garras en la parte exterior y tres en la parte interior en las patas delanteras. Y en cambio, tres garras en la parte exterior y dos en la parte interior en las patas traseras.
Se mueven con extrema lentitud. Para atrapar a su presa utilizan la lengua, la cual puede ser extremadamente larga y muchas veces supera en longitud a su propio cuerpo. Consiguen lanzar su larguísima lengua protráctil como un proyectil, con una velocidad y distancia sorprendentes, hasta casi un metro en algunas especies. Con su punta pegajosa atrapan los pequeños animales, principalmente insectos, de los que se alimentan, ingiriéndolos inmediatamente enteros, como es común en los reptiles. Sólo con la ayuda de la fotografías de alta velocidad es posible observar ese proceso en detalle.
Su piel es rica en queratina, lo que presenta una serie de ventajas (en especial, la resistencia), pero igual que en otros reptiles, exige mudas periódicas como única forma de restaurarla.
Los ojos es lo que más los distingue entre los reptiles. Los camaleones poseen un rango oculomotor muy grande de unos 180° horizontalmente y 90° verticalmente. Los párpados están unidos entre sí por una estructura circular única de ápice redondeado, que rodea por completo el ojo, adoptando así una forma cónica. Cada ojo está recubierto por un párpado que se fusiona con el globo ocular siguiendo de cerca sus movimientos y deja libre solo una pequeña área circular en el centro, la correspondiente al iris y la pupila. Sus ojos se encuentran colocados en los laterales de la cabeza lo que les permite tener una vista panorámica. Pueden mover sus ojos, grandes y globosos, de manera independiente, lo que les brinda una visión de casi 360°, con un pequeño punto ciego tras la cabeza. Cuando la presa es localizada ambos ojos convergen en la misma dirección dándoles una visión estereoscópica y una percepción de profundidad.
En su retina solo poseen conos y no bastones, lo que les permite una buena visión diurna y excelente percepción de los colores, pero una deficiencia en la vista nocturna. Por esta razón los camaleones solo cazan durante el día.
La mayoría de camaleones son ovíparos, pero existen también especies ovovivíparas (normalmente del género Trioceros) . Una vez que la hembra está lista para poner los huevos (3-6 semanas después de la fecundación), desciende hacia el suelo y comienza a excavar un hueco de 5 a 30 centímetros dependiendo la especie. Luego, entierra los huevos y deja el lugar. La cantidad de huevos depositados varía de especie en especie desde el Brookesia con 2 a 4 huevos hasta el Chamaeleo calyptratus que pone de 30 a 60 huevos. Los huevos tardan en incubar de 6 a 8 meses, a excepción de Calumma parsonii, en cuya especie la incubación dura 18 meses. Los camaleones alcanzan la madurez sexual entre 4/5 meses y 8/10 meses (aunque el Calumma Parsonii llegan a su madurez sexual entre los dos y tres años). Pueden vivir entre 4 o 5 años, si bien algunas especies de gran tamaño como los Trioceros melleri y los Calumma parsonii pueden llegar a vivir hasta los 15 años.
La mayor parte de los camaleones habitan en África y en Madagascar, aunque algunas especies también se encuentran en partes del sur de Europa, Sri Lanka, India y Asia Menor. Diferentes especies habitan diferentes ambientes, como montañas, junglas, sabanas y a veces desiertos y estepas. Se cree que los individuos que viven en los sectores mediterráneos europeos derivan de ejemplares introducidos por el hombre en épocas remotas.
Los camaleones viven, en su mayor parte, en ambientes forestales, pero también se hallan algunos en matorrales, y algunas especies viven en el suelo, debajo de las hojas. Pueden pasar de un árbol a otro gracias a la habilidad prensil de su cola y de sus patas.
En la península ibérica sólo vive el camaleón común (Chamaeleo chamaeleon), que se encuentra en puntos muy concretos de la geografía española, como en Andalucía (en la costa desde Huelva hasta Almería existen poblaciones fragmentadas en varios puntos) o la Región de Murcia y en Portugal, concretamente en el Algarve; también hay poblaciones en Italia y Creta. Otra especie que se puede encontrar en Europa es el camaleón africano (Chamaeleo africanus) con algunas pequeñas poblaciones al suroeste del Peloponeso en el sur de Grecia, donde se cree que es una introducción desde la antigüedad, posiblemente desde Egipto.
Todos los camaleones son animales diurnos. Su periodo de mayor actividad es la mañana y el crepúsculo. Los camaleones no son cazadores activos. En vez de eso, prefieren quedarse horas inmóviles, esperando que una presa pase por allí. Se alimentan básicamente de artrópodos y de pequeños vertebrados. En cautividad, también comen frutas como papayas, plátanos, y hasta crías de roedores. Pero esa dieta solo es válida para animales adultos: las crías son casi exclusivamente insectívoras.
Los camaleones viven la mayor parte de sus vidas en solitario, y son bastante agresivos contra otros miembros de su misma especie. El hábito solitario solo es abandonado en la época de apareamiento, cuando el macho desciende de los árboles en busca de hembras.
Los camaleones pueden morder cuando se les provoca, pero el mordisco no es muy doloroso y en caso de que se produzca no reviste ningún riesgo, basta con desinfectar la zona como cualquier otra herida o rasguño.
Algunas especies de camaleón son capaces de cambiar de color, lo que es su característica más famosa.
Al contrario de lo que algunos creen, no son incoloros, ni mudan de color solo de acuerdo con el del ambiente; en realidad, el cambio de su color básico expresa más a menudo una condición fisiológica (relacionada con la temperatura o la hora del día) o una condición psicológica (provocada por la proximidad de un eventual adversario o pareja).
El cambio de color también tiene un papel importante en la comunicación durante las luchas entre camaleones: los colores indican si el oponente está asustado o furioso. Pueden variar los colores, desde rojizo hasta verdoso.
Accidentalmente, el cambio de color puede ayudar a la ocultación del animal, aunque esta no es una ocurrencia frecuente, y sí ocasional.
Los camaleones tienen células pigmentarias especializadas en varias capas de la dermis, bajo su epidermis externa y transparente. Las células de la capa superior, llamadas cromatóforos, contienen pigmentos amarillos y rojos. Bajo la de los cromatóforos hay otra capa cuyas células pigmentarias, los guanóforos, contienen una sustancia cristalina e incolora, la guanina. Los guanóforos reflejan, entre otras cosas, el color azul de la luz incidente. Cuando la capa superior con sus cromatóforos determina un color amarillo, la luz azul reflejada por los guanóforos se tiñe de verde (azul + amarillo). Aún más abajo se encuentra una capa rica en melanóforos, cargados del pigmento oscuro llamado eumelanina que también tiñe la piel humana. Estos melanóforos regulan el brillo, es decir la cantidad de luz reflejada. Todas estas células pigmentarias pueden regular la distribución de los pigmentos que contienen, ampliándola o contrayéndola, lo que da lugar su vez a las diferencias de brillo, tonalidad y dibujo que distinguen a los camaleones.
En la simbología de algunas tribus africanas, el camaleón es un animal sagrado, visto como el creador de la raza humana. Nunca muere, y cuando se encuentran alguno en el camino, lo apartan con precaución, con miedo a las maldiciones.
En el mercado de mascotas, Trioceros jacksonii y Chamaeleo calyptratus son de lejos los más comunes y se los encuentra frecuentemente criados en cautiverio. También podemos encontrar Furcifer pardalis, Furcifer lateralis, Calumma parsonii, Trioceros quadricornis y Trioceros melleri.
La mayoría de las especies está listada en el CITES, lo cual indica que su exportación está prohibida o sujeta a estrictas cuotas de exportación en sus países nativos. Sin embargo, la falta de órganos de control en los países nativos hace que esta lista pierda efectividad.
es.wikipedia.org/wiki/Chamaeleonidae
Chameleons or chamaeleons (family Chamaeleonidae) are a distinctive and highly specialized clade of Old World lizards with 200 species described as of June 2015. The members of this family are best known for their distinct range of colors, being capable of shifting to different hues and degrees of brightness. The large number of species in the family exhibit considerable variability in their capacity to change color. For some, it is more of a shift of brightness (shades of brown); for others, a plethora of color-combinations (reds, yellows, greens, blues) can be seen.
Chameleons are distinguished by their zygodactylous feet, their prehensile tail, their laterally compressed bodies, their head casques, their projectile tongues, their swaying gait, and crests or horns on their brow and snout. Chameleons' eyes are independently mobile, and because of this the chameleon’s brain is constantly analyzing two separate, individual images of its environment. When hunting prey, the eyes focus forward in coordination, affording the animal stereoscopic vision.
Chameleons are adapted for climbing and visual hunting. The use of their prehensile tail offers stability when they are moving or resting while on a branch in the canopy; because of this, their tail is often referred to as a "fifth limb". Another character that is advantageous for being arboreal is how laterally compressed their bodies are; it is important for them to distribute their weight as evenly as possible as it confers stability on twigs and branches in the trees. They live in warm habitats that range from rainforest to desert conditions, with various species occurring in Africa, Madagascar, southern Europe, and across southern Asia as far as Sri Lanka. They have been introduced to Hawaii, California, and Florida.
In 1986, the family Chamaeleonidae was divided into two subfamilies, Brookesiinae and Chamaeleoninae.
Under this classification, Brookesiinae included the genera Brookesia and Rhampholeon, as well as the genera later split off from them (Palleon and Rieppeleon), while Chamaeleoninae included the genera Bradypodion, Calumma, Chamaeleo, Furcifer and Trioceros, as well as the genera later split off from them (Archaius, Nadzikambia and Kinyongia). Since that time, however, the validity of this subfamily designation has been the subject of much debate, although most phylogenetic studies support the notion that the pygmy chameleons of the subfamily Brookesiinae are not a monophyletic group.
While some authorities have previously preferred to use this subfamilial classification on the basis of the absence of evidence principle, these authorities later abandoned this subfamilial division, no longer recognizing any subfamilies with the family Chamaeleonidae.
In 2015, however, Glaw reworked the subfamilial division by placing only the genera Brookesia and Palleon within the Brookesiinae subfamily, with all other genera being placed in Chamaeleoninae.
Some chameleon species are able to change their skin coloration. Different chameleon species are able to vary their coloration and pattern through combinations of pink, blue, red, orange, green, black, brown, light blue, yellow, turquoise, and purple. Chameleon skin has a superficial layer which contains pigments, and under the layer are cells with very small (nanoscale) guanine crystals. Chameleons change color by "actively tuning the photonic response of a lattice of small guanine nanocrystals in the s-iridophores". This tuning, by an unknown molecular mechanism, changes the wavelength of light reflected off the crystals which changes the color of the skin. The color change was duplicated ex vivo by modifying the osmolarity of pieces of white skin.
Color change in chameleons has functions in camouflage, but most commonly in social signaling and in reactions to temperature and other conditions. The relative importance of these functions varies with the circumstances, as well as the species. Color change signals a chameleon's physiological condition and intentions to other chameleons. Because chameleons are ectothermic, another reason why they change color is to regulate their body temperatures, either to a darker color to absorb light and heat to raise their temperature, or to a lighter color to reflect light and heat, thereby either stabilizing or lowering their body temperature.
Chameleons tend to show brighter colors when displaying aggression to other chameleons, and darker colors when they submit or "give up". Some species, particularly those of Madagascar and some African genera in rainforest habitats, have blue fluorescence in their skull tubercles, deriving from bones and possibly serving a signaling role.
Some species, such as Smith's dwarf chameleon, adjust their colors for camouflage by the vision of the specific predator species (bird or snake) by which they are being threatened.
Chameleons have two superimposed layers within their skin that control their color and thermoregulation. The top layer contains a lattice of guanine nanocrystals, and by exciting this lattice the spacing between the nanocrystals can be manipulated, which in turn affects which wavelengths of light are reflected and which are absorbed. Exciting the lattice increases the distance between the nanocrystals, and the skin reflects longer wavelengths of light. Thus, in a relaxed state the crystals reflect blue and green, but in an excited state the longer wavelengths such as yellow, orange, green, and red are reflected.
The skin of a chameleon also contains some yellow pigments, which combined with the blue reflected by a relaxed crystal lattice results in the characteristic green color which is common of many chameleons in their relaxed state. Chameleon color palettes have evolved through evolution and the environment. Chameleons living in the forest have a more defined and colorful palette compared to those living in the desert or savanna, which have more of a basic, brown, and charred palette.
Chameleons primarily live in the mainland of sub-Saharan Africa and on the island of Madagascar, although a few species live in northern Africa, southern Europe (Portugal, Spain, Italy, Greece), the Middle East, southern India, Sri Lanka, and several smaller islands in the western Indian Ocean.
Chameleons inhabit all kinds of tropical and mountain rain forests, savannas, and sometimes deserts and
steppes.
The typical chameleons from the subfamily Chamaeleoninae are arboreal, usually living in trees or bushes, although a few (notably the Namaqua chameleon) are partially or largely terrestrial. Most species from the subfamily Brookesiinae, which includes the genera Brookesia, Rieppeleon, and Rhampholeon, live low in vegetation or on the ground among leaf litter. Many species of chameleons are threatened by extinction. Declining chameleon numbers are due to habitat loss.
Chameleons are preyed upon by a variety of other animals. Birds and snakes are the most important predators of adult chameleons. Invertebrates, especially ants, put a high predation pressure on chameleon eggs and juveniles. Chameleons are unlikely to be able to flee from predators and rely on crypsis as their primary defense. Chameleons can change both their colors and their patterns (to varying extents) to resemble their surroundings or disrupt the body outline and remain hidden from a potential enemy's sight. Only if detected, chameleons actively defend themselves. They adopt a defensive body posture, present an attacker with a laterally flattened body to appear larger, warn with an open mouth, and, if needed, utilize feet and jaws to fight back. Vocalization is sometimes incorporated into threat displays.
Chameleons are popular reptile pets, mostly imported from African countries like Madagascar, Tanzania, and Togo. The most common in the trade are the Senegal chameleon (Chamaeleo senegalensis), the Yemen or veiled chameleon (Chamaeleo calyptratus), the panther chameleon (Furcifer pardalis), and Jackson's chameleon (Trioceros jacksonii). Other chameleons seen in captivity (albeit on an irregular basis) include such species as the carpet chameleon (Furcifer lateralis), Meller’s chameleon (Trioceros melleri), Parson’s chameleon (Calumma parsonii), and several species of pygmy and leaf-tailed chameleons, mostly of the genuses Brookesia, Rhampholeon, or Rieppeleon. These are among the most sensitive reptiles one can own, requiring specialized attention and care.
The U.S. has been the main importer of chameleons since the early 1980s accounting for 69% of African reptile exports. However, there have been large declines due to tougher regulations to protect species from being taken from the wild and due to many becoming invasive in places like Florida. They have remained popular though which may be due to the captive-breeding in the U.S. which has increased to the point that the U.S. can fulfill its demand, and has now even become a major exporter as well. In the U.S. they are so popular, that despite Florida having six invasive chameleon species due to the pet trade, reptile hobbyists in these areas search for chameleons to keep as pets or to breed and sell them, with some selling for up to a thousand dollars.
"Enemies at our doors"
Model: Paris Cortinez.
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This build have been long in the making, a very kind fellow LUG member gave me all these octupuses. I made the wings in the begining of the pandemic and then this spring started to build the dragon.
The story in the build is that the dragon turns into a woman called Lunentia every full moon. She met and fell in love with the village blacksmith, Arnt and the villagers is not happy about this. They have hired outside help who have promised to exterminate the dragon. Behind the dragon there is a temple, some women have started to worship Lunentia. There is also som theives who are trying to steal the dragon´s treasure.
Many thanks to my husband who have helped me with getting the wings to move.
The Uruk-hai Berserkers were the most powerful of Uruk-hai to ever come out of
Saruman's pits underneath Isengard. They were larger and even more fearsome versions of the
Uruk-hai, and carried large, two-pointed swords with them, ready to rip apart any enemy
they crossed paths with.
Before they were sent into battle, their bowl helmets were filled with the blood of their enemies, awakening a fierce bloodlust with the intoxicating smell, pushing them to a battle-frenzy and making them immune to pain. Their attacks were devastating and could rip apart any enemy soldier
in one attempt.
Yet another picture to participate in my LOTR photography "marathon".
Hopefully I can have some MOCs up next, although that may take a little bit longer.
The 69th Division, in early March, drove the Germans from dominating positions in the heart of the Siegfried Line. Answers to the soldiers' reactions to combat are as varied as the men themselves... When Pvt. Harold R. Sprang, Lucas, Ohio, was asked what his first time in combat was like, he wouldn't say more than "hell". 4 March, 1945. Near Ramscheid, Germany.
Company B, 1st Battalion, 273rd Infantry Regiment, 69th Infantry Division.
Photographer: T/5 C. B. Sellers, 165th Signal Photo Co.
*Lethal Force Engaged*
___________________
It's May the 4th today - figured I would post something Star Wars to celebrate!
“THERE IS NO ENEMY OUT OF YOUR SOUL. THE REAL ENEMIES LIVE INSIDE YOURSELF; THEY ARE ANGER, EGO, PRIDE, CURVEDNESS, GREED, ATTACHMENTES AND HATRED” :- Lord Mahavir
According to Jainism, Bahubali is considered the ideal of the man who conquers selfishness, jealousy, pride and anger.
At the feet of Bahubali (Gomateshwara), the 57 foot monolithic statue at Shravanabelagola, Karnataka, dating back to 981 CE.
Copyright © www.gops.org 2014. All rights reserved.
Beetles have mouthparts similar to those of grasshoppers. Of these parts, the most commonly known are probably the mandibles, which appear as large pincers on the front of some beetles. The mandibles are a pair of hard, often tooth-like structures that move horizontally to grasp, crush, or cut food or enemies (see defence, below). Two pairs of finger-like appendages are found around the mouth in most beetles, serving to move food into the mouth. These are the maxillary and labial palpi.
The eyes are compound and may display remarkable adaptability, as in the case of whirligig beetles (family Gyrinidae), in which the eyes are split to allow a view both above and below the waterline. Other species also have divided eyes — some longhorn beetles (family Cerambycidae) and weevils — while many beetles have eyes that are notched to some degree. A few beetle genera also possess ocelli, which are small, simple eyes usually situated farther back on the head (on the vertex).
Beetles' antennae are primarily organs of smell, but may also be used to feel out a beetle's environment physically. They may also be used in some families during mating, or among a few beetles for defence. Antennae vary greatly in form within the Coleoptera, but are often similar within any given family. In some cases, males and females of the same species will have different antennal forms. Antennae may be clavate (flabellate and lamellate are sub-forms of clavate, or clubbed antennae), filiform, geniculate, moniliform, pectinate, or serrate. For images of these antennal forms see antenna (biology).
The legs, which are multi-segmented, end in two to five small segments called tarsi. Like many other insect orders beetles bear claws, usually one pair, on the end of the last tarsal segment of each leg. While most beetles use their legs for walking, legs may be variously modified and adapted for other uses. Among aquatic families — Dytiscidae, Haliplidae, many species of Hydrophilidae and others — the legs, most notably the last pair, are modified for swimming and often bear rows of long hairs to aid this purpose. Other beetles have fossorial legs that are widened and often spined for digging. Species with such adaptations are found among the scarabs, ground beetles, and clown beetles (family Histeridae). The hind legs of some beetles, such as flea beetles (within Chrysomelidae) and flea weevils (within Curculionidae), are enlarged and designed for jumping.
Acrylic marker and ink on paper 21" x 18" January 26, 2023. www.saatchiart.com/art/Drawing-The-English-Army-Burning-E... #art #drawing #zeichnung #dessin #futurism #architecture
Matthew 5: verse 43 to 47
43 “You have heard that it was said, ‘Love your neighbor[a] and hate your enemy.’ 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.
Sorry, couldn't resist the play on words. This is the view from atop the Reichenbach Falls.
[Spoiler alert!]
Here, on 4 May 1891, the world-famous fictional private detective Sherlock Holmes fought his erstwhile arch-enemy Professor James Moriarty, the 'Napoleon of Crime' and they plunged to their deaths from approximately where I stood to take the picture. Or at least that's the story in Sir Arthur Conan Doyle's book, 'The Adventure of the Final Problem'.
The Falls are a series of waterfalls on the Reichenbach stream in the Bernese Oberland region of Switzerland. They have a total drop of 250m. At 90m, the Upper Reichenbach Falls is one of the highest cataracts in the Alps (you can see a link to a more conventional view below). Today, a hydro-electric power company harnesses the flow of the Reichenbach Falls during certain times of year, reducing its flow.
Seen in early June 1990, this image is scanned from a negative.
This is a very personal piece...
I am my own worst enemy - in many ways. Also regarding to photography. I feel like I am stucked somehow...this piece could be a lot better
The lighting is wrong, I had to paint in my toes since I took the photo in grass, the background is not blurred enough and and an..
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Considering that it takes an alarm clock, my mobile alarm, the radio, my mom and sometimes my dad to wake me up to work every morning, YES this IS an enemy!
But there is a funny thing about this new alarm clock I bought in Syria. It TRIED waking me up a couple of days, but I'd turn it off and continue sleeping, so now it turns off exactly 3 minutes before the alarm has to ring. As a result I wake up because I DON'T HEAR the alarm and I'm worried I REALLY overslept :) Clever little devil.
"clock" in Armenian is "jamatsooits" (for those who missed my Armenian classes :)
Thanks for your visit and have a great weekend ahead! :)
Two or three hundred years ago, when people were far from being so crafty and cunning as they are now-a-day, an extraordinary event took place in a little town. By some mischance one of the great owls, called horned owls, had come from the neighboring woods into the barn of one of the townsfolk in the night-time, and when day broke did not dare to venture forth again from her retreat, for fear of the other birds, which raised a terrible outcry whenever she appeared. In the morning when the man-servant went into the barn to fetch some straw, he was so mightily alarmed at the sight of the owl sitting there in a corner, that he ran away and announced to his master that a monster, the like of which he had never set eyes on in his life, and which could devour a man without the slightest difficulty, was sitting in the barn, rolling its eyes about in its head. "I know you already," said the master, "you have courage enough to chase a blackbird about the fields, but when you see a dead hen lying, you have to get a stick before you go near it. I must go and see for myself what kind of a monster it is," added the master, and went quite boldly into the granary and looked round him. When, however, he saw the strange grim creature with his own eyes, he was no less terrified than the servant had been. With two bounds he sprang out, ran to his neighbours, and begged them imploringly to lend him assistance against an unknown and dangerous beast, or else the whole town might be in danger if it were to break loose out of the barn, where it was shut up. A great noise and clamour arose in all the streets, the townsmen came armed with spears, hay-forks, scythes, and axes, as if they were going out against an enemy; finally, the senators appeared with the burgomaster at their head. When they had drawn up in the market- place, they marched to the barn, and surrounded it on all sides. Thereupon one of the most courageous of them stepped forth and entered with his spear lowered, but came running out immediately afterwards with a shriek and as pale as death, and could not utter a single word. Yet two others ventured in, but they fared no better. At last one stepped forth; a great strong man who was famous for his warlike deeds, and said, "You will not drive away the monster by merely looking at him; we must be in earnest here, but I see that you have all tuned into women, and not one of you dares to encounter the animal." He ordered them to give him some armour, had a sword and spear brought, and armed himself. All praised his courage, though many feared for his life. The two barn-doors were opened, and they saw the owl, which in the meantime had perched herself on the middle of a great cross-beam. He had a ladder brought, and when he raised it, and made ready to climb up, they all cried out to him that he was to bear himself bravely, and commended him to St. George, who slew the dragon. When he had just got to the top, and the owl perceived that he had designs on her, and was also bewildered by the crowd and the shouting, and knew not how to escape, she rolled her eyes, ruffled her feathers, flapped her wings, snapped her beak, and cried, "Tuwhit, tuwhoo," in a harsh voice. "Strike home! strike home!" screamed the crowd outside to the valiant hero. "Any one who was standing where I am standing," answered he, "would not cry, strike home!" He certainly did plant his foot one rung higher on the ladder, but then he began to tremble, and half-fainting, went back again.
And now there was no one left who dared to put himself in such danger. "The monster," said they, "has poisoned and mortally wounded the very strongest man among us, by snapping at him and just breathing on him! Are we, too, to risk our lives?" They took counsel as to what they ought to do to prevent the whole town being destroyed. For a long time everything seemed to be of no use, but at length the burgomaster found an expedient. "My opinion," said he, "is that we ought, out of the common purse, to pay for this barn, and whatsoever corn, straw, or hay it contains, and thus indemnify the owner, and then burn down the whole building, and the terrible beast with it. Thus no one will have to endanger his life. This is no time for thinking of expense, and niggardliness would be ill applied." All agreed with him. So they set fire to the barn at all four corners, and with it the owl was miserably burnt. Let any one who will not believe it, go thither and inquire for himself.
Photo's from the concert Arch Enemy gave at the Alcatraz Metal Festival in Belgium 2014
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Thomas Schütte’s United Enemies had been installed at the southern end of Central Park a few months ago but now they are in the sculpture garden at MoMA
Clan Eldar’s rank had become somewhat thinned as the war against Pyerce took its toll but we couldn’t ignore the call for help from those that shared our common enemy.
As rumours abound of hidden Imperial activity across the Galaxy, Ryloth fell silent. Unable to investigate as our forces were needed elsewhere a probe was sent ahead to survey the situation on Ryloth...
The scars of war circle Ryloth like an unwanted and unwelcome guest. With each night, more debris falls from the sky to create a new light show above Ryloth.
Hidden amongst this, Clan Eldar’s small probe passes across the sky unseen and unnoticed as it makes landfall…
Slowly and with a sharp hiss the capsule slowly cracks and opens, revealing it’s cargo. The sky and surrounding terrain it’s only audience. Gently, the chaos of wires, pistons and gadgetry unfurls and slowly raises above the capsule to reveal an aging probe droid. Almost immediately the soulless eyes begin observing the planet, each gaze studied, evaluated and categorised as the Eldar probes collects information on Ryloth.
Over the crest of rocky terrain an opencast mine lays before it. Opportunistic corporations seemingly take advantage of Ryloth’s limited resources to the benefit of no one native.
As the Probe studies the mine a shuttle raises skyward revealing its Imperial colours, lost amongst the terrain of Ryloth the Probe moves across the landscape to further probe this imperial incursion and report it’s findings to the Clan via its monitoring post near to Ruusan…
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
"They will find us falling into the void"
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President of Ukraine Volodymyr Zelenskyy paid a visit to the Vlasenko family, which got under the shelling by the occupiers during the evacuation from the town of Vorzel, Kyiv region.
The Vlasenko family moved to the Kyiv region from Crimea after the beginning of the Russian occupation of the peninsula, as they did not want to acquire Russian citizenship.
When Russia started a full-scale invasion of Ukraine in February 2022, the family decided to leave Vorzel for a safer place, but the car got under enemy fire.
Then the eldest 16-year-old daughter Katya covered her younger 8-year-old brother Ihor with her body and received significant wounds. Seeing his sister bleeding, Ihor got out of the car and started shouting at the occupiers for what they had done. Mother Tetiana also suffered shrapnel wounds. Father Roman carried the wounded daughter in his arms to help her.
The mother and daughter will undergo treatment for several months, but they managed to save their family and survive.
During a meeting with the Vlasenko family at the hospital, Volodymyr Zelenskyy noted their solidarity, care and willingness to protect each other to the end, which saved their lives. The President wished the Vlasenko family a speedy recovery and expressed confidence that they would all soon celebrate Ukraine's victory together.
"It cannot be otherwise when there are such strong families in our country," the President said.
He presented a tablet for learning, flowers, sweets and fruits to the Vlasenko family.
Volodymyr Zelenskyy also presented a toy to little Ihor, as the shelling hit the yard of the family house and the boy’s toys were damaged by shrapnel.
At the hospital, the President of Ukraine also spoke with other Kyiv residents undergoing treatment, a territorial defense fighter and the driver of the documentary journalist Brent Renaud who was killed in Irpin.
The baddies! Small quad of 6, each equipped with those glorious ak-12's, a bucket, and a vest. Man I love those ak's.
The Sabertooth sports twin high-velocity guns more than capable of knocking out an enemy frame at ranges up to 2 kilometers.
Last evening five bombs have ripped through busy shopping areas of India's capital, Delhi, within minutes of each other, killing at least 20 people and injuring about 90 people.
Four unexploded bombs were also found and defused, police said.
More than 400 people have died since October 2005 in bomb attacks on Indian cities such as Ahmedabad and Bangalore.
CNN-IBN, a local TV news channel, said it had received an e-mail before the blasts from a group calling itself the "Indian Mujahideen".
"Do whatever you can. Stop us if you can," the e-mail reportedly said.
The same group has claimed responsibility for two other recent bombing attacks.
Pakistan has joined in official Indian condemnation of the attacks.
Connaught Place, Karol Bagh , Barakhamba Road, Greater Kailash area, all those places where I always enjoy to go on Saturday evenings...
They want to break the spirit of Delhi, the city of all people, all languages, all religions, all colours...
But those who did this are not humans no more, they have no religion, no God, they are nothing.
This is a close-up of "Le Squelette", a sculpture by Ligier Richier (1500-1567) which is on the grave of René de Châlons, Prince of Orange wich is in the Saint-Maxe church located in Bar-le-Duc in Meuse (France).
© All photographs are copyrighted and all rights reserved.
Please do not use any photographs without permission (even for private use).
The use of any work without consent of the artist is PROHIBITED and will lead automatically to consequences.
+++ DISCLAIMER +++
Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!
Some Background:
The Ki-38 fighter was designed by the Tachikawa Aircraft Company Limited (立川飛行機株式会社, Tachikawa Hikōki Kabushiki Kaisha) near Tokyo, an aircraft manufacturer in the Empire of Japan, specializing primarily in aircraft for the Imperial Japanese Army Air Force. The Ki-38 prototype was produced in response to a December 1937 specification for a successor to the popular fixed-gear Nakajima Ki-27 Nate. The specification called for a top speed of 500 km/h (310 mph), a climb rate of 5,000 m (16,000 ft) in five minutes and a range of 800 km (500 mi). Maneuverability was to be at least as good as that of Ki-27.
When first flown in early January 1939, the Ki-38 prototype was a disappointment. Japanese test pilots complained that it was less maneuverable than the Ki-27 Nate and not much faster. Even though the competition was eventually won by the Ki-43, service trials determined the aircraft to hold sufficient promise to warrant further work, leading to the adoption of an expanded and strengthened wing and a more refined Mitsubishi Ha-102 (Army Type 100 1,050hp Air Cooled Radial) 14-cylinder air-cooled radial piston engine. During spring 1939, following the completion of further proving trials, an order for a pre-production batch of 25 aircraft was placed.
As a whole, the Ki-38 was an all-modern design consisting of all-metal skin and understructure construction with low-set monoplane wing appendages. The wings were straight in their general design with rounded tips and set well-forward of amidships. The engine was fitted to the extreme forward section of the fuselage in a traditional manner, powering a three-bladed propeller installation. Interestingly, the cockpit was also situated well-forward in the design, shortening the visual obstacle that was the engine compartment to some extent. However, views were still obstructed by the short engine housing to the front and the wings to the lower sides. The fuselage tapered at the rear to which a single vertical tail fin was affixed along with mid-mounted horizontal tailplanes. The undercarriage was retractable and of the "tail-dragger" arrangement consisting of two main single-wheeled landing gear legs and a fixed, diminutive tail wheel leg at the rear.
The series-production Ki-38-I was further modified to enhance its performance. These changes involved a major weight saving program, a slimmer and longer fuselage with bigger tail surfaces and a new, more streamlined bubble-style canopy that offered, even while bearing many struts, the pilot a very good all-round field of view.
In addition to good maneuverability, the Ki-38-I had a good top speed of more than 500 km/h (310 mph). The initial Ki-38 was armed with four 7.7 mm (0.303 in) Type 89 machine guns in the wings, but this soon turned out to be insufficient against armored Allied fighters and bombers. Quickly, the inner pair of weapons was, after just 50 aircraft, replaced with 12.7 mm (0.50 in) Ho-103 machine guns in the Ki-38-Ib (the initial version subsequently became the Ki-38-Ia), of which 75 were built. On board of the following Ki-38-Ic, the inner weapons were replaced with a pair of even heavier and more effective 20 mm (0.787 in) Ho-5 cannon, which required fairings for the ammunition under the wings and made this version easy to identify. The Ki-38-Ic became the most frequent variant, with 150 examples built.
All types also featured external hardpoints for a drop tank under the fuselage or a pair of bombs of up to 250 kg (550 lb) caliber under the wings. Late production aircraft were designated Ki-38-II. The pilot enjoyed a slightly taller canopy and a reflector gunsight in place of the earlier telescopic gunsight. The revised machines were also fitted with a 13 mm (0.51 in) armor plate for the pilot's head and back, and the aircraft's fuel tanks were coated in rubber to form a crude self-sealing tank. This was later replaced by a 3-layer rubber bladder, 8mm core construction, with 2mm oil-proof lamination. Some earlier aircraft were retrofitted with these elements, when available to the field workshops, and they dramatically improved the aircraft’s resilience to enemy fire. However, the bladder proved to be highly resistant only against light 7.7 mm (0.303 in) bullets but was not as effective against larger calibers. The Ki-38-II’s armament was the same as the Ki-38-Ic’s and 120 aircraft were built.
Ki-38 production started in November 1939 at the Tachikawa Hikoki KK and at the 1st Army Air Arsenal (Tachikawa Dai-Ichi Rikugun Kokusho) plants, also at Tachikawa. Although Tachikawa Hikoki successfully managed to enter into large-scale production of the Ki-38, the 1st Army Air Arsenal was less successful – hampered by a shortage of skilled workers, it was ordered to stop production after 49 Ki-38 were built, and Tachikawa ceased production of the Ki-38 altogether in favor of the Ki-43 in mid-1944.
Once it was identified and successfully distinguished from the IJA’s new Ki-43 “Oscar” and the IJN’s A6M “Zero” (Oscar), which both had very similar outlines, the Ki-38 received the Allied code name “Brad”. Even though it was not produced in the numbers of the Ki-43 or the A6M, the Ki-38 fought in China, Burma, the Malay Peninsula, New Guinea, the Philippines, South Pacific islands and the Japanese home islands. Like the Oscar and the Zero, the Ki-38 initially enjoyed air superiority in the skies of Malaya, Netherlands East Indies, Burma and New Guinea. This was partly due to the better performance of the Brad and partly due to the relatively small numbers of combat-ready Allied fighters, mostly the Curtiss P-36 Hawk, Curtiss P-40, Brewster Buffalo, Hawker Hurricane and Curtiss-Wright CW-21 in Asia and the Pacific during the first months of the war.
As the war progressed, however, the fighter suffered from the same weaknesses as its slower, fixed-gear Ki-27 "Nate" predecessor and the more advanced naval A6M Zero: light armor and less-than-effective self-sealing fuel tanks, which caused high casualties in combat. Its armament of four light machine guns also proved inadequate against the more heavily armored Allied aircraft. Both issues were more or less mended with improved versions, but the Ki-38 could never keep up with the enemy fighters’ development and potential. And as newer Allied aircraft were introduced, the Japanese were forced into a defensive war and most aircraft were flown by inexperienced pilots.
General characteristics:
Crew: 1
Length: 8.96 m (29 ft 4 in)
Wingspan: 10.54 m (34 ft 7 in)
Height: 3.03 m (9 ft 11 in)
Wing area: 17.32 m² (186.4 sq ft)
Empty weight: 2,158 kg (4,758 lb)
Gross weight: 2,693 kg (5,937 lb)
Max takeoff weight: 2,800 kg (6,173 lb)
Powerplant:
1× Mitsubishi Ha-102 14-cylinder air-cooled radial piston engine with 1,050hp (755 kW),
driving a 3-bladed variable-pitch propeller
Performance
Maximum speed: 509 km/h (316 mph, 275 kn)
Cruise speed: 450 km/h (280 mph, 240 kn)
Range: 600 km (370 mi, 320 nmi)
Service ceiling: 10,000 m (33,000 ft)
Time to altitude: 2,000 m (6,600 ft) in 3 minutes 24 seconds
Wing loading: 155.4 kg/m2 (31.8 lb/sq ft)
Power/mass: 0.182 hp/lb (0.299 kW/kg)
Armament:
2× 20 mm (0.787 in) Ho-5 cannon with 150 rpg
2× 7.7 mm (0.303 in) Type 89 machine guns with 500 rpg
2× underwing hardpoints for single 30 kg (66 lb) or 2 × 250 kg (550 lb) bombs
1× ventral hardpoint for a 200 l (53 US gal; 44 imp gal) drop tank
The kit and its assembly:
I always thought that the French Bloch MB 150 had some early WWII Japanese look to it, and with this idea I recently procured a relatively cheap Heller kit for this conversion project that would yield the purely fictional Tachikawa Ki-38 for the IJA – even though the Ki-38 existed as a Kawasaki project and eventually became the Ki-45, so that the 38 as kitai number was never actively used.
The Heller MB 150 is a vintage kit, and it is not a good one. You get raised panel lines, poor details (the engine is a joke) and mediocre fit. If you want a good MB 150 in 1:72, look IMHO elsewhere.
For the Ki-38 I wanted to retain most of the hull, the first basic change was the integration of a cowling from a Japanese Mitsubishi Ha-102 two-row radial (left over from an Airfix Ki-46 “Dinah”), which also received a new three-blade propeller with a different spinner on a metal axis inside. The engine also received some more interior details, even though the spinner blocks most sight.
The next, more radical move was to replace the MB 150’s spinal cockpit fairing with a bubble canopy and a lowered back – I found a very old and glue-tinted canopy from a Matchbox A6M in the spares box, and it turned out to be very suitable for the Ki-38. However, cleaning the clear piece was quite challenging, because all raised struts had to be sanded away to get rid of the old glue and paint residues, and re-polishing it back to a more or less translucent state took several turns with ever finer sandpaper, polishing paste and soft polishing mops on a mini drill. The spine was re-created with 2C-putty and the canopy was blended into it and into the fuselage with several PSR turns.
Inside, I used a different pilot figure (which would later be hard to see, though), added a fuel tank behind the seat with some supporting struts and inserted a piece of styrene sheet to separate the landing gear well from the cockpit – OOB it’s simply open.
The landing gear was basically taken OOB, I just replaced the original tail skid with a wheel and modified the wheels with hub covers, because the old kit wants you to push them onto long axis’ with knobs at their tips so that they remain turnable. Meh!
The fairings under the guns in the wings (barrels scratched from the MB 150’s OOB parts) are conformal underwing fuel tanks from a late Seafire (Special Hobby kit).
Painting and markings:
The initial plan was a simple green/grey IJA livery, but the model looked SO much like an A6M that I rather decided to give it a more elaborate paint scheme. I eventually found an interesting camouflage on a Mitsubishi Ki-51 “Sonia” attack plane, even though without indications concerning its unit, time frame or theater of operations (even though I assume that it was used in the China-Burma-India theater): an overall light grey base, onto which opaque green contrast fields/stripes had been added, and the remaining light grey upper areas were overpainted with thin sinuous lines of the same green. This was adapted onto the Ki-38 with a basis in Humbrol 167 (RAF Barley Grey) and FS 34102 (Humbrol 117) for the green cammo. I also wanted to weather the model considerably, as a measure to hide some hardware flaws, so that a partial “primer coat” with Aluminum (Revell 99) was added to several areas, to shine through later. The yellow ID markings on the wings’ leading edges were painted with Humbrol 69. The propeller blades were painted with Humbrol 180, the spinner in a slightly lighter mix of 180 and 160.
Interior surfaces were painted with a dull yellowish green, a mix of Revell 16 and 42, just the inside of the landing gear covers became grey as the outside, in a fashion very similar to early Ki-43s.
The decals came form various sources, including a Hasegawa Ki-61 sheet for the unit markings and some stencils and hinomaru in suitable sizes from a generic roundel sheet.
Some dry-brushing with light grey was done to emphasize edges and details, and some soot stains were added with graphite to the exhausts and the guns. Finally, the kit was sealed with matt acrylic varnish, some more dry-brushing with aluminum was done, esp. around the cockpit, and position lights were added with translucent paint.
An unexpected result – I was not prepared that the modified MB 150 looks THAT much like a Mitsubishi A6M or the Ki-43! There’s even an Fw 190-ish feel to it, from certain angles. O.K., the canopy actually comes from a Zero and the cowling looks very similar, too. But the overall similarity is baffling, just the tail is the most distinguishing feature! However, due to the poor basis and the almost blind canopy donor, the model is far from stellar or presentable – but some in-flight shots look pretty convincing, and even the camouflage appears to be quite effective over wooded terrain.
I've decided to build Vic Vipers in some "classic" Lego space themes for this year's Novvember.
Spyrius and Unitron are going to be included, which will be a fun challenge since I have so far not built anything in those colors. Since I don't have authentic minifigs for either theme, these guys are my substitutes.
I couldn't tell from old catalog pictures whether the Unitron uniform is white or light grey, but I didn't have much of a choice since I wanted to use this torso.
Other themes I plan to build something in:
- Classic Space (maybe even in different CS color combos)
- Futuron
- Blacktron I + II
- Space Police I + II
Like everybody, I have also enemies! I am always concern about them. My feeling, the enemies which stay inside me, are dangerous than physical one. These are, 'Loneliness' and 'Lack of Love'.
Friends can help me to protect from physical enemies, but can not save from the psychological one. By loving and serving, I can make friends the physical enemies, but can not make friends, the inside one without prepare myself properly!
To protect the self from 'Loneliness' and 'Lack of Love'; I highly prefer to live in and with my family. I get there, heart-touch of all spheres of love and friends without cost! When I stay in the family with smiles of children, wife, relatives as well as God, my great enemies disappear.