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Members of the Delaware Army National Guard’s 72nd Troop Command Brigade, to include the 721st Troop Command, 160th Engineering Co., 1049th Transportation Company, 262nd Classification and Inspection Company, 153rd Military Police Co. train alongside Delaware State Police and New Castle County Police in an exercise to review state civil unrest procedures and develop positive working relationship to assist in a real-world scenarios, Dover, Del. on October 16, 2020. (U.S. Army National Guard Photos by Spc. Marvin Smith.)
This rare set includes, clockwise from left: Morphbot Terrakon (Z), Toze (V), and Scrag (V).
Be sure to view the full size pic for best detail! ^_^
i used to include the white squares when i started doing my "inspired by" nods ( which have become my friday faves ) but stopped because i felt happier sharing photos with my contacts, not just links.
but i am making an exception today.
i just think this looks nice,lol.
and it actually speaks to the intent of the photo that is NOT appearing in the center...so take a sec and look at it ( it is one of maite's ) but also appreciate the quietness it shares with all the other photos i have loved this week:)
1. [ trece ], 2. sister, sister, 3. progress report, 4. Life Is Beautiful, 5. Untitled, 6. outtake, in which i open the door and hide my giant hands and feet but remained unconvinced of what the hell i am going for here, 7. what did you learn from the time, 8. Mammoth, Yosemite, HOME, 9. Hey Baby, Come Have A Seat Beside Me On My New Couch, 10. Can you Colourize My Life, I'm So Sick of Black and White, 11. Mine, 12. "shall i pose for you?", 13. Untitled14. Not available15. Not available16. Not available
Created with fd's Flickr Toys
The church yard of St Mary de Haura on a warm, still, evening. I guess the phrase "pushing up the daisies" is very adapt for this one
I wanted to include a detail view of the flowers on my digital hybrid card.
These flowers are from the HA Freeby Flowers DigiKit. They are printed on the same piece of paper as the pink leaf pattern, but the appear to be on a separate layer!
The flowers in the DigiKit are set up to have drop shadows, so that when you place them on your digital piece, they appear three dimensional and have a drop shadow. That's quality! Thanks, Hero Arts! ♥
Pima Air and Space Museum
The Mig-17 is a significantly enhanced version of the MiG-15. Changes include an increase in wing sweep and other aerodynamic changes, as well as a more powerful engine, the first Soviet engine to use an afterburner. Production of the MiG-17 was begun in 1953 and a total of 10,824 were built in Russia, Poland, Czechoslovakia, and China. The MiG-17 was the primary fighter used by North Vietnam against the United States. It proved to be highly maneuverable and the fact that it was equipped with guns gave it a significant advantage over the missile-armed F-4 Phantom in close range combat. The Lim-5 is the Polish built version of the Fresco. A total of 222 were built between 1957 and 1960. They were primarily intended for close air support of ground troops.
Service History
This aircraft’s Polish service history is only partially known. Built between 1957 and 1960, by 1964 it was serving with an advanced training unit at Modlin Airbase. This unit provided advanced combat instruction for experienced pilots. By 1974, it was with the 58th Combat Training Regiment. In May 1980, it was delivered to the 38th Combat Training Regiment and was retired from that unit in May 1987.
The aircraft was acquired by the U.S. Air Force in 1988 and flown by civilian contractors for research projects conducted by the Defense Test and Evaluation Support Agency at Kirtland AFB, Albuquerque, New Mexico. Apparently retired to storage at Davis-Monthan AFB, Arizona around 1990.
Wingspan: 30 ft 10 in.
Length: 36 ft 5 in.
Height: 12 ft 3 in.
Weight: 13,858 lb (loaded)
Maximum Speed: 702 MPH
Service Ceiling: 52,841 ft
Range: 646 miles
Engine: One Lis-5 turbojet with 7,452 pounds of thrust
Crew: 1
Manufacturer: MiG
Markings: Democratic Republic of Vietnam Air Force, circa 1968
Designation: MiG-17F
Serial Number: 1C-1905
The Lower Trout Lake Bathhouse Complex and Contact Station includes five Mid-Century Modern resources, located on
two separate land parcels, in the same section of the Bald Mountain Recreation Area in Orion Township. The Lower Trout Lake Bathhouse Complex and Contact Station was designed in the mid-1960s by internationally renowned Michigan
architect Gunnar Birkerts. The larger of the two parcels of land contains a bathhouse complex of four closely spaced circular buildings – Men’s and Women’s Bathhouses, a Concession Stand, and a Pump House – all grouped within a large
circular pad of concrete pavement set back from the beach at Lower Trout Lake. The nomination also includes a small round Contact Station or “control booth” located about 4,600 feet away on the entrance road into this southern section of
the Bald Mountain Recreation Area. The buildings are closely related by their circular forms, concrete construction, and,
before vandals stripped them, copper roofs.
The Lower Trout Lake Bathhouse Complex and Contact Station is significant under criteria A and C. It is a set of Park
Service Modern buildings inspired by the nationwide Mission 66 program. The buildings were designed by world renowned architect Gunnar Birkerts who is known for his high-style modern structures. The Lower Trout Lake Bathhouse Complex and Contact Station’s structures are examples of two complimentary forms of mid-century modern design; one, a style of park building known as Park Service Modern, made popular by the National Park Service and the Mission 66 program architects; the other, the distinctive architectural style produced by Gunnar Birkerts at the time, during the beginning of the busiest point in his career. The buildings are less than fifty years old, yet because of their unique design, association with a
nation-wide program, and were designed by a master architect; they are eligible for nomination to the National Register of Historic Places at the National level.
The Lower Trout Lake Bathhouse Complex and
Contact Station was listed in the National Register of HIstoric Places on September 3, 2013.
The Soysambu Conservancy includes much of Lake Elementaita and borders Lake Nakuru National Park to the west. It covers 190 square km (48,000 acres). It was created on he grounds of Soysambu Ranch in 2007 to conserve the flora, fauna, and scenery of the Soysambu Ranch; it offers a home to over 450 bird species and 50 mammal species, including the critically endangered Rothschild (or Nubian) giraffe. The land of the ranch was appropriated by Hugh Cholmondeley, 3rd Baron Delamere, in 1906. The ranch still is owned and operated by the Delamere family.
Lake Elementaita is shallow a soda lake located on the floor of Kenya's Great Rift Valley 20 km southeast of the city of Nakuru at an altitude of 1,776 meters. Its surface are is 18 square kilometers (6.9 sq miles). Its deepest point is 1.9 meters; much of the lake is less than one meter deep. 450 bird species can be found here; it is an important stop for migratory birds. The lake is designated as Ramsar Site and as Important Bird Area (IBA). Lake Elementaita Wildlife Sanctuary encompasses the whole of Lake Elementaita and its riparian land; it became a UNESCO World Heritage Site as part of the Kenya Lake System in 2011.
Theme MY COUNTRY - which must include the novels of Jane Austen. We have had two very significant holidays here, so it is also a perfect jigsaw for the theme HOLIDAY DESTINATIONS.
June 2017:
It has been a while since I've uploaded any photos of jigsaws - I've been on holiday and have also been busy listing and packing them away. (We got back from Washington DC the night before the most recent BCD Meeting so couldn't go to that either - the theme was Map puzzles so perhaps I should tackle one or two map jigsaws soon to take to the next meeting.)
This beautiful painting of rainy pavements outside Bath Abbey by Irene Marsh is a lovely contrast to the heatwave in Washington and back home in England. The view is almost identical to that obtained from the window of a Landmark Trust property we stayed in with friends three years ago (Marshall Wade's House, on the left opposite the Pump Rooms).
www.landmarktrust.org.uk/search-and-book/properties/marsh...
For more examples of Irene's watercolours visit her website. To date Wentworth have issued jigsaws of Bath Abbey and The Circus II.
Irene says, "I want my work to show life as it is today, right down to the last puddle. I love the reflections you see on traffic, paintwork and windows but most of all I love old, wet paving stones.”
Three power modes located on the CASE CX210C excavator allow you to choose the best mix of power and fuel efficiency to get your job done quickly and effectively. Productivity enhancements include a larger operator space, large color monitors with camera view, cab noise reduction and increased operator visibility. CEGR technology is used in the CX210C to reach Tier 4 emissions regulations providing both efficiency and convenience.
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Hindu deities are the gods and goddesses in Hinduism. The terms and epithets found in Indian culture, that are translated as deity, varies with the text and diverse traditions within Hinduism, and include Deva, Devi, Ishvara, Bhagavan and Bhagavathi.[1][2][note 1]
The deities of Hinduism have evolved from Vedic era (2nd millennium BCE) through medieval era (1st millennium CE), regionally within India and in southeast Asia, and across Hinduism's diverse traditions.[3][4] The Hindu deity concept varies from a personal god as in Yoga school of Hindu philosophy,[5][6] to 33 Vedic deities,[7] to hundreds of Puranic deities, to millions of deities in Tantra traditions of Hinduism.[8] Illustrations of major deities include Vishnu, Sri (Lakshmi), Shiva, Parvati (Durga), Brahma and Saraswati. These deities have distinct and complex personalities, yet often viewed as aspects of the same Ultimate Reality called Brahman.[9][note 2] From ancient times, the idea of equivalence has been cherished in Hinduism, in its texts and in early 1st millennium sculpture with concepts such as Harihara (half Shiva, half Vishnu),[10] Ardhanarishvara (half Shiva, half Parvati) or Vaikuntha Kamalaja (half Vishnu, half Lakshmi),[11] with mythologies and temples that feature them together, declaring they are the same.[12][13][14] Major deities have inspired their own Hindu traditions, such as Vaishnavism, Shaivism and Shaktism, but with shared mythology, ritual grammar, theosophy, axiology and polycentrism.[15][16][17] Some Hindu traditions such as Smartism from mid 1st millennium CE, have included multiple major deities as henotheistic manifestations of Saguna Brahman, and as a means to realizing Nirguna Brahman.[18][19][20]
Hindu deities are represented with various icons and anicons, in paintings and sculptures, called Murtis and Pratimas.[21][22][23] Some Hindu traditions, such as ancient Charvakas rejected all deities and concept of god or goddess,[24][25][26] while 19th-century British colonial era movements such as the Arya Samaj and Brahmo Samaj rejected deities and adopted monotheistic concepts similar to Abrahamic religions.[27][28] Hindu deities have been adopted in other religions such as Jainism,[29] and in regions outside India such as predominantly Buddhist Thailand and Japan where they continue to be revered in regional temples or arts.[30][31][32]
In ancient and medieval era texts of Hinduism, the human body is described as a temple,[33][34] and deities are described to be parts residing within it,[35][36] while the Brahman (Absolute Reality, God)[18][37] is described to be the same, or of similar nature, as the Atman (self, soul), which Hindus believe is eternal and within every living being.[38][39][40] Deities in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.[41][42][43]
Deities in Hinduism are referred to as Deva (masculine) and Devi (feminine).[44][45][46] The root of these terms mean "heavenly, divine, anything of excellence".[47] According to Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is a cognate with Greek dios "divine" and Zeus, and Latin deus (Old Latin deivos).[48]
In the earliest Vedic literature, all supernatural beings are called Asuras.[49][50] By the late Vedic period (~500 BCE), benevolent supernatural beings are referred to as Deva-Asuras. In post-Vedic texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad.[3][4] In some medieval Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful, but malevolent half-brothers referred to as the Asuras.[51]
Hindu deities are part of Indian mythology, both Devas and Devis feature in one of many cosmological theories in Hinduism.[52][53]
Characteristics of Vedic era deities[edit]
In Vedic literature, Devas and Devis represent the forces of nature and some represent moral values (such as the Adityas, Varuna, and Mitra), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers (Siddhis).[54][55]
The most referred to Devas in the Rig Veda are Indra, Agni (fire) and Soma, with "fire deity" called the friend of all humanity, it and Soma being the two celebrated in a yajna fire ritual that marks major Hindu ceremonies. Savitr, Vishnu, Rudra (later given the exclusive epithet of Shiva), and Prajapati (later Brahma) are gods and hence Devas.[30]
The Vedas describes a number of significant Devis such as Ushas (dawn), Prithvi (earth), Aditi (cosmic moral order), Saraswati (river, knowledge), Vāc (sound), Nirṛti (destruction), Ratri (night), Aranyani (forest), and bounty goddesses such as Dinsana, Raka, Puramdhi, Parendi, Bharati, Mahi among others are mentioned in the Rigveda.[58] Sri, also called Lakshmi, appears in late Vedic texts dated to be pre-Buddhist, but verses dedicated to her do not suggest that her characteristics were fully developed in the Vedic era.[59] All gods and goddesses are distinguished in the Vedic times, but in the post-Vedic texts (~500 BCE to 200 CE), and particularly in the early medieval era literature, they are ultimately seen as aspects or manifestations of one Brahman, the Supreme power.[59][60]
Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to Angels-Theoi-Gods and Titans of Greek mythology, both are powerful but have different orientations and inclinations, the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology.[61][62] According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being, the tyrant and the angel is within each being, the best and the worst within each person struggles before choices and one's own nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person.[63][64]
The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being a matter not of essence but of orientation, revolution or transformation. In this case, the Titan is potentially an Angel, the Angel still by nature a Titan; the Darkness in actu is Light, the Light in potentia Darkness; whence the designations Asura and Deva may be applied to one and the same Person according to the mode of operation, as in Rigveda 1.163.3, "Trita art thou (Agni) by interior operation".
— Ananda Coomaraswamy, Journal of the American Oriental Society[65]
Characteristics of medieval era deities[edit]
In the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad.[3][4] According to the Bhagavad Gita (16.6-16.7), all beings in the universe have both the divine qualities (daivi sampad) and the demonic qualities (asuri sampad) within each.[4][66] The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare and pure demon-like evil are rare among human beings, and the bulk of humanity is multi-charactered with a few or many faults.[4] According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives", and it is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined that natural human inclinations metamorphose into something demonic (Asura).[4][66]
The Epics and medieval era texts, particularly the Puranas, developed extensive and richly varying mythologies associated with Hindu deities, including their genealogies.[67][68][69] Several of the Purana texts are named after major Hindu deities such as Vishnu, Shiva and Devi.[67] Other texts and commentators such as Adi Shankara explain that Hindu deities live or rule over the cosmic body as well in the temple of human body.[33][70] They remark that the Sun deity is the giver of vision, the Vayu deity the nose, the Prajapati the sexual organs, the Lokapalas (directions) are the ears, moon deity the mind, Mitra deity is the inward breath, Varuna deity is the outward breath, Indra deity the arms, Brhaspati the speech, Vishnu whose stride is great is the feet, and Maya is the smile.[70]
Symbolism[edit]
Edelmann states that gods and anti-gods of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self.[71] Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".[71] Hindu deities in Vedic era, states Mahoney, are those artists with "powerfully inward transformative, effective and creative mental powers".[72]
In Hindu mythology, everyone starts as an Asura, born of the same father. "Asuras who remain Asura" share the character of powerful beings craving for more power, more wealth, ego, anger, unprincipled nature, force and violence.[73][74] The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, aligned with Ṛta and Dharma, knowledge and harmony.[73][74][75]
The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being.[76] In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada, conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.[76]
Another Hindu term that is sometimes translated as deity is Ishvara, or alternatively various deities are described, state Sorajjakool et al., as "the personifications of various aspects of one and the same Ishvara".[77] The term Ishvara has a wide range of meanings that depend on the era and the school of Hinduism.[78][79][80] In ancient texts of Indian philosophy, Ishvara means supreme soul, Brahman (Highest Reality), ruler, king or husband depending on the context.[78] In medieval era texts, Ishvara means God, Supreme Being, personal god, or special Self depending on the school of Hinduism.[2][80][81]
Among the six systems of Hindu philosophy, Samkhya and Mimamsa do not consider the concept of Ishvara, i.e., a supreme being, relevant. Yoga, Vaisheshika, Vedanta and Nyaya schools of Hinduism discuss Ishvara, but assign different meanings.
Early Nyaya school scholars considered the hypothesis of a deity as a creator God with the power to grant blessings, boons and fruits; but these early Nyaya scholars then rejected this hypothesis, and were non-theistic or atheists.[25][82] Later scholars of Nyaya school reconsidered this question and offered counter arguments for what is Ishvara and various arguments to prove the existence of omniscient, omnipresent, omnipotent deity (God).[83]
Vaisheshika school of Hinduism, as founded by Kanada in 1st millennium BC, neither required nor relied on creator deity.[84][85] Later Vaisheshika school adopted the concept of Ishvara, states Klaus Klostermaier, but as an eternal God who co-exists in the universe with eternal substances and atoms, but He "winds up the clock, and lets it run its course".[84]
Ancient Mimamsa scholars of Hinduism questioned what is Ishvara (deity, God)?[86] They considered deity concept unnecessary for a consistent philosophy and moksha (soteriology).[86][87]
In Samkhya school of Hindu philosophy, Isvara is neither a creator-God, nor a savior-God.[88] This is called one of the several major atheistic schools of Hinduism by some scholars.[89][90][91] Others, such as Jacobsen, state that Samkhya is more accurately described as non-theistic.[92] Deity is considered an irrelevant concept, neither defined nor denied, in Samkhya school of Hindu philosophy.[93]
In Yoga school of Hinduism, it is any "personal deity" (Ishta Deva or Ishta Devata)[94] or "spiritual inspiration", but not a creator God.[81][89] Whicher explains that while Patanjali's terse verses in the Yogasutras can be interpreted both as theistic or non-theistic, Patanjali's concept of Isvara in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".[95]
The Advaita Vedanta school of Hinduism asserted that there is no dualistic existence of deity (or deities).[96][97] There is no otherness nor distinction between Jiva and Ishvara.[98][99] God (Ishvara, Brahman) is identical with the Atman (soul) within each human being in Advaita Vedanta school,[100] and there is a monistic Universal Absolute Oneness that connects everyone and everything, states this school of Hinduism.[39][99][101] This school, states Anantanand Rambachan, has "perhaps exerted the most widespread influence".[102]
The Dvaita sub-school of Vedanta Hinduism, founded in medieval era, Ishvara is defined as a creator God that is distinct from Jiva (individual souls in living beings).[40] In this school, God creates individual souls, but the individual soul never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God.[20]
Number of deities[edit]
Yāska, the earliest known language scholar of India (~ 500 BCE), notes Wilkins, mentions that there are three deities (Devas) according to the Vedas, "Agni (fire), whose place is on the earth; Vayu (wind), whose place is the air; and Surya (sun), whose place is in the sky".[107] This principle of three worlds (or zones), and its multiples is found thereafter in many ancient texts. The Samhitas, which are the oldest layer of text in Vedas enumerate 33 devas,[note 3] either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Ashvins in the Brahmanas layer of Vedic texts.[7][47]
The Rigveda states in hymn 1.139.11,
ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ ।
अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[111]
O ye eleven gods whose home is heaven, O ye eleven who make earth your dwelling,
Ye who with might, eleven, live in waters, accept this sacrifice, O gods, with pleasure.
– Translated by Ralph T. H. Griffith[112]
Gods who are eleven in heaven; who are eleven on earth;
and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice.
– Translated by HH Wilson[113]
— Rigveda 1.139.11
Millions, one or one-ness?[edit]
Thirty-three divinities are mentioned in other ancient texts, such as the Yajurveda,[114] however, there is no fixed "number of deities" in Hinduism any more than a standard representation of "deity".[115] There is, however, a popular perception stating that there are 330 million (or "33 crore") deities in Hinduism.[116] Most, by far, are goddesses, state Foulston and Abbott, suggesting "how important and popular goddesses are" in Hindu culture.[115] No one has a list of the 330 million goddesses and gods, but all deities, state scholars, are typically viewed in Hinduism as "emanations or manifestation of genderless principle called Brahman, representing the many facets of Ultimate Reality".[115][116][117]
This concept of Brahman is not the same as the monotheistic separate God found in Abrahamic religions, where God is considered, states Brodd, as "creator of the world, above and independent of human existence", while in Hinduism "God, the universe, human beings and all else is essentially one thing" and everything is connected oneness, the same god is in every human being as Atman, the eternal Self.[117][118]
Hinduism has an ancient and extensive iconography tradition, particularly in the form of Murti (Sanskrit: मूर्ति, IAST: Mūrti), or Vigraha or Pratima.[22] A Murti is itself not the god in Hinduism, but it is an image of god and represents emotional and religious value.[124] A literal translation of Murti as idol is incorrect, states Jeaneane Fowler, when idol is understood as superstitious end in itself.[124] Just like the photograph of a person is not the real person, a Murti is an image in Hinduism but not the real thing, but in both cases the image reminds of something of emotional and real value to the viewer.[124] When a person worships a Murti, it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality or Brahman is not confined in it.[124]
A Murti of a Hindu deity is typically made by carving stone, wood working, metal casting or through pottery. Medieval era texts describing their proper proportions, positions and gestures include the Puranas, Agamas and Samhitas particularly the Shilpa Shastras.[21] The expressions in a Murti vary in diverse Hindu traditions, ranging from Ugra symbolism to express destruction, fear and violence (Durga, Kali), as well as Saumya symbolism to express joy, knowledge and harmony (Saraswati, Lakshmi). Saumya images are most common in Hindu temples.[125] Other Murti forms found in Hinduism include the Linga.[126]
A Murti is an embodiment of the divine, the Ultimate Reality or Brahman to some Hindus.[21] In religious context, they are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of Puja rituals in Hinduism.[127] A murti is installed by priests, in Hindu temples, through the Prana Pratishtha ceremony,[128] whereby state Harold Coward and David Goa, the "divine vital energy of the cosmos is infused into the sculpture" and then the divine is welcomed as one would welcome a friend.[129] In other occasions, it serves as the center of attention in annual festive processions and these are called Utsava Murti.[130]
In Hinduism, deities and their icons may be hosted in a Hindu temple, within a home or as an amulet. The worship performed by Hindus is known by a number of regional names, such as Puja.[134] This practice in front of a murti may be elaborate in large temples, or be a simple song or mantra muttered in home, or offering made to sunrise or river or symbolic anicon of a deity.[135][136][137] Archaeological evidence of deity worship in Hindu temples trace Puja rituals to Gupta Empire era (~4th century CE).[138][139] In Hindu temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.[140][141]
The Puja practice is structured as an act of welcoming, hosting, honoring the deity of one's choice as one's honored guest,[142] and remembering the spiritual and emotional significance the deity represents the devotee.[124][134] Jan Gonda, as well as Diana L. Eck, states that a typical Puja involves one or more of 16 steps (Shodasha Upachara) traceable to ancient times: the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, praise (hymns) with Dhupa or Aarti along with food (Naivedhya) is offered to the deity, after an expression of love and respect the host takes leave, and with affection expresses good bye to the deity.[143][144] The worship practice may also involve reflecting on spiritual questions, with image serving as support for such meditation.[145]
Deity worship (Bhakti), visiting temples and Puja rituals are not mandatory and is optional in Hinduism; it is the choice of a Hindu, it may be a routine daily affair for some Hindus, periodic ritual or infrequent for some.[146][147] Worship practices in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.[41]
Examples[edit]
Main articles: List of Hindu deities and Rigvedic deities
Major deities have inspired a vast genre of literature such as the Puranas and Agama texts as well their own Hindu traditions, but with shared mythology, ritual grammar, theosophy, axiology and polycentrism.[16][17] Vishnu and his avatars are at the foundation of Vaishnavism, Shiva for Shaivism, Devi for Shaktism, and some Hindu traditions such as Smarta traditions who revere multiple major deities (five) as henotheistic manifestations of Brahman (absolute metaphysical Reality).[116][148][149]
While there are diverse deities in Hinduism, states Lawrence, "Exclusivism – which maintains that only one's own deity is real" is rare in Hinduism.[116] Julius Lipner, and other scholars, state that pluralism and "polycentrism" – where other deities are recognized and revered by members of different "denominations", has been the Hindu ethos and way of life.[16][150]
Trimurti and Tridevi[edit]
The concept of Triad (or Trimurti, Trinity) makes a relatively late appearance in Hindu literature, or in the second half of 1st millennium BCE.[151] The idea of triad, playing three roles in the cosmic affairs, is typically associated with Brahma, Vishnu and Shiva (also called Mahesh); however, this is not the only triad in Hindu literature.[152] Other triads include Tridevi, of three goddesses – Lakshmi, Saraswati and Durga in the text Devi Mahatmya, in the Shakta tradition, who further assert that Devi is the Brahman (Ultimate Reality) and it is her energy that empowers Brahma, Vishnu and Shiva.[151] The other triads, formulated as deities in ancient Indian literature, include Sun (creator), Air (sustainer) and Fire (destroyer); Prana (creator), Food (sustainer) and Time (destroyer).[151] These triads, states Jan Gonda, are in some mythologies grouped together without forming a Trinity, and in other times represented as equal, a unity and manifestations of one Brahman.[151] In the Puranas, for example, this idea of threefold "hypostatization" is expressed as follows,
They [Brahma, Vishnu, Shiva] exist through each other, and uphold each other; they are parts of one another; they subsist through one another; they are not for a moment separated; they never abandon one another.
— Vayu Purana, 5.17, Translated by Jan Gonda[151]
The triad appears in Maitrayaniya Upanishad, for the first time in recognized roles known ever since, where they are deployed to present the concept of three Guṇa – the innate nature, tendencies and inner forces found within every being and everything, whose balance transform and keeps changing the individual and the world.[152][153] It is in the medieval Puranic texts, Trimurti concepts appears in various context, from rituals to spiritual concepts.[151] The Bhagavad Gita, in verses 9.18, 10.21-23 and 11.15, asserts that the triad or trinity is manifestation of one Brahman, which Krishna affirms himself to be.[154] However, suggests Bailey, the mythology of triad is "not the influence nor the most important one" in Hindu traditions, rather the ideologies and spiritual concepts develop on their own foundations.[152]
Avatars of Hindu deities[edit]
Hindu mythology has nurtured the concept of Avatar, which represents the descent of a deity on earth.[155][156] This concept is commonly translated as "incarnation",[155] and is an "appearance" or "manifestation".[157][158]
The concept of Avatar is most developed in Vaishnavism tradition, and associated with Vishnu, particularly with Rama and Krishna.[159][160] Vishnu takes numerous avatars in Hindu mythology. He becomes female, during the Samudra manthan, in the form of Mohini, to resolve a conflict between the Devas and Asuras. His male avatars include Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha, and Kalki.[160] Various texts, particularly the Bhagavad Gita, discuss the idea of Avatar of Vishnu appearing to restore the cosmic balance whenever the power of evil becomes excessive and causes persistent oppression in the world.[156]
In Shaktism traditions, the concept appears in its legends as the various manifestations of Devi, the Divine Mother principal in Hinduism.[161] The avatars of Devi or Parvati include Durga and Kali, who are particularly revered in eastern states of India, as well as Tantra traditions.[162][163][164] Twenty one avatars of Shiva are also described in Shaivism texts, but unlike Vaishnava traditions, Shaiva traditions have focussed directly on Shiva rather than the Avatar concept.[155]
Detail of the panel that includes the name of Lord Alexander George Thynne, D.S.O., M.P. (1873-1918), who was one of Bath's two Members of Parliament and also an officer in the Wiltshire Yeomanry, eventually becoming C.O. of the 6th Battalion, Wiltshire Regiment. He was the youngest son of the 4th Marquess of Bath (of Longleat), but lived at Norton Hall, Northampton, and thus also features on the war memorial at Norton.
Thynne's nephew, 2nd Lt. John Alexander Thynne, Viscount Weymouth (1895–1916) of the 2nd Dragoons (Royal Scots Greys) also died in the First World War, his name appearing on the war memorial at Longbridge Deverill, Wiltshire. John Alexander, Viscount Weymouth was the eldest son (and heir) of the 5th Marquess of Bath, and upon his death, his younger brother, Lord Henry Thynne, became Viscount Weymouth (and in 1946 the 6th Marquess).
Information from the CWGC database:
THYNNE, Lord ALEXANDER GEORGE
Rank: Lieutenant Colonel
Date of Death: 14/09/1918
Age: 45
Regiment/Service: Wiltshire Regiment, Commanding 6th (Royal Wilts. Yeo.) Bn.
Awards: D S O
Grave Reference: II. L. 13.
Cemetery: BETHUNE TOWN CEMETERY
Additional Information: Awarded the Croix de Guerre (France). Son of the Marquis and Marchioness of Bath. Member of Parliament for Bath.
Link: www.cwgc.org/find-war-dead/casualty/61592/THYNNE,%20Lord%...
Includes:
( 1 ) Atmos Bullet-2-Go PLUS Vape
( 1 ) Dry Herb Chamber
( 1 ) Waxy Oil Chamber
( 1 ) E-Liquid Chamber
( 1 ) Battery
( 1 ) USB Charger
( 1 ) User Manual
potterest.com/pin/atmos-bullet-2-go-plus-vaporizer-vape-p...
From this morning's Adur Head rowing race ran between the Old Tollbridge and the RNLI station in Shoreham. My images were shot from the new Adur Ferry Bridge.
Boat 13 from Deal - the winner of the Men's Novice Fours
Tokyo Dome City (formerly known as Big Egg City prior to January 1, 2000) is an entertainment complex in Bunkyo, Tokyo, Japan.
It includes the world's largest roofed baseball stadium known as Tokyo Dome (nicknamed "Big Egg"), an amusement park known as Tokyo Dome City Attractions (formerly Kōrakuen Yūenchi), and Korakuen Hall. In May 2003, a spa resort known as LaQua opened for business near Tokyo Dome City Attractions. It also hosts character shows for the Super Sentai series.
The Tokyo Dome City contains the Tokyo Dome Hotel, a 43-story hotel that is easily visible from the street and from the Tokyo Subway Suidobashi Station, which is only two blocks away.
Sir William Vernon 1418-1467 and family includes 2 sets of twins. The son of Richard Vernon and Benedicta de Ludlow www.flickr.com/photos/52219527@N00/2219771629/ , he was Treasurer of Calais and last person to hold for life the post of Knight Constable of England. Having inherited his fathers lands and debts, he and 3 other Vernons attacked his rival William Blount and took his lands.
He married 1435 Margaret daughter of Sir William Swynfen of Pype Ridware, Staffordshire, who had inherited the Pype Estate from his mother. .
1 Henry 1515 m Ann daughter of John Talbot Earl of Shrewsbury
www.flickr.com/photos/52219527@N00/2220631670/
2. Elizabeth
3. Margaret
4. Benedicta
5. Alice
6. Richard
7. William
8. Ralph
"Here lie Sir William Vernon Kt. sometime Knight Constable of England son and heir of Sir Richard Vernon Kt. who sometime was Treasurer of Calais which Sir William indeed died 30th June in the year of Our Lord 1467 and Margaret wife of the said William daughter and heiress of Robert Pype and Pernoe Kt. which Margaret indeed died in the year of Our Lord 146- on whose souls may God be merciful Amen".
In his will, made on the 29 June 1467 he expressed the wish to be buried in Tong Church where a ‘tombe was to be made after his own devise’ and also that a priest should ‘sing thereat for three years’. Sir William is shown on the tomb in chain and plate armour of the Yorkist period, sword, dagger and spurs. He has the Boar’s Head crest at his head and above his head a scroll with the motto -‘Blessed be God for his Gifts.’
Krysten's #recipe picture here includes usual #ProteinShake ingredients such as flax milk, protein powder and chia seeds, but for this breakfast #smoothie, she didn't forget to include a nutrient-dense #wholefood, leafy green #vegetable.
Pines Wheat Grass is a perfect and convenient source of the chlorophyll and vegetable fiber necessary for effective #probiotic growth in the colon. Whole food leafy greens are called #prebiotic because the fiber is still intact. Unlike juice, whole food veggies don't go quickly through the digestive tract. Their consistency serves as media for the friendly bacteria that we need for good health.
Although juices are quickly absorbed, whole foods are more thoroughly absorbed because they provide the perfect environment for important micro-organisms.
Krysten (@krystenskitchen) is an expert on food allergies. She serves as the Foodie & Food Allergy Guru for @FoodBackground. FoodBackground.com showcases companies that contribute to a better planet with genuine organic and #vegan products from companies that haven't been bought out by big non-organic corporations.
Although Pines (wheatgrass.com) has received plenty of inquires, we do not intend to sell out to a large corporation that would seek to take advantage of the organic marketplace, while continuing to use pesticide-laden GMOs for most of their other products. After 40 years, Pines is still owned by the same people and is still 100% #organic and #nongmo. Our shareholders consist of more than 100 farmers and others who invested an average of $200 each because they believed in our ideals.
All Pines' #greensuperfoods are packaged in amber glass bottles with special metal caps that allow us to remove the oxygen. That prevents the devitalization that occurs with plastic containers and packets. After opening, the tight seals in the metal caps allow you to keep products fresh and vibrant between uses.
Pines Website: www.wheatgrass.com/
Pines Instagram: instagram.com/wheatgrass_people
Pines Twitter: twitter.com/PinesWheatGrass
Pines Flickr: bit.ly/1I60Mzc
Pines Tumblr: pineswheatgrass.tumblr.com/
The Father of Wheatgrass: www.cerophyl.net/
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Graffitiwear - Sweater includes a HUD of 6 textures. 2 BOM alphas included. 3 design styles available.
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marketplace.secondlife.com/p/Graffitiwear-Embroidered-Swe...
What is the organism? How does it disperse? What is its global range?
How does it reproduce? How many reproductive units does it create?
Does it have any particular adaptations of note?
1. The organism is a Mallard duck, Anas platyrhyncho (the white one is a Pekin duck that I will not include in this exercise). These ducks disperse by flying and migrating from its northern breeding grounds near Alaska and Canada and flying south for the winter to southern U.S.A, Central America, and the West Indies. However they can also be found globally in Europe, Asia, and the Caribbean. They reproduce sexually after a male follows the female for months, where they then migrate to the breeding grounds together together. Hens lay 6-14 eggs and they care for their precocial young for up to 60 days. However even though the young don‘t rely on the mother, they do usually stick together while they‘re young, while the father leaves once they’re born. Mallard ducks are some of the largest, most common ducks, and males are known for their beautiful coloration.
www.outdoor-michigan.com/Birds.htm
From your observations:
Is it a single or multiple population(s)? Where are the nearest mating members?
How is it distributed (random, clumped, uniform) at each location or over the entire range
of your site?
Why is it located where it is? Do you think the population you are observing is a source
or sink? Where do the offspring of the population you are observing go? Where do
immigrants come from?
2. The population in my observations is a part of what I would say is a single population with the nearest mating members less than a quarter mile away. Over the entire range, the groups are distributed as clumped, with groups of 5-20 ducks in each clump. Within these they are distributed randomly. They are located where they are because they usually stay in groups near their families, although they’re part of the same population, so some flocks may be bigger, and some may be breeding so there are more around. I think the population I’m observing is a source, there is plenty of resources for them to live and increase their population in a proper environment. The offspring stay with the mothers until their down feathers are gone and they can be independent, she then leaves them, but they usually stay in the surrounding area together. Immigrants come from “sinks” or other sources to find resources and mates.
From your brain and calculator:
Plug the average number of offspring created by an individual during one time period, as
well as the number of individuals you estimated, into the geometric population growth
equation. What should the population be in 5 cycles? In 20 cycles? This model is a
hypothesis of sorts. Do you think your population is experiencing this type of growth?
Explain why you think this?
3. With about 50 ducks to start with at my site, after 5 cycles, the population should have increased to 5,000,000 without including any deaths, immigration, etc. After 20 cycles, it would be 50x10^20. My population is absolutely not experiencing this type of growth. So many factors come in to play to decrease the population such as death, disease, immigration, predation, habitat loss, as well as so many don’t produce ten offspring per cycle, some lay only 6. Also many of these ducks are males, so not all 50 ducks are reproducing, only a fraction of them are reproducing, let alone successfully.
From the literature:
Discuss how 2 models or experiments you have studied in class apply to your site. Give
the researcher/year/organism, their question and conclusions. Then summarize in a
sentence or two how those models inform you about your site.
4. One model from the book that applies to my site is the logistic model (Verhulst and Quetelet 1838) that shows the pattern of growth by a population as they begin to deplete environmental resources (pg. 250). It takes an assumed exponential growth rate, but adds the carrying capacity which limits the populations growth. At my site although more could live there, it would eventually reach its maximum occupancy before they would run out of resources and the population would stabilize at a comfortable size where all needs are being met. An example of an experiment was done by Boag and Grant in 1984 on Galapagos finches. They wanted to, “know the influences of the environment on birth and death rates in natural populations“ (pg.252). When there was drought, the population fell and many died from starvation since their food wasn’t growing. When there was excess rainfall the population greatly increased. This allowed them to conclude that there is a positive correlation between the amount of eggs laid and rainfall. This would holds true to my site because they also rely on and eat food that relies essentially on primary producers who rely on the rainfall.
I include this merely for the novelty of the viewpoint! Taken from a Central Line train climbing one of the flyovers towards Greenford, the 165 is just crossing the A40 as it departs from the South Greenford stop while the 66 is coming off the single line chord from East Junction.
High speed skateboard slalom action at today's Paddle Round the Pier event in Brighton - a mix of water and land based events. I'm glad they stopped at the end before running me over.
Flowers include Crocosmia 'Lucifer' (Montbretia 'Lucifer'), Astilbe chinensis, Cosmos bipinnatus, Phlox, Leucanthemum (Shasta daisy) and Agapanthus (African lily) .
In the background is our small 'summerhouse' with a roof that we had recently re-felted. Subsequently we turned the new looking roof into an established looking moss garden; we will soon post photos of the roof moss-garden work in progress.
View includes Trump Tower, General Motors Building, Sony Building, Bloomberg Tower, Triborough Bridge, Hell Gate Bridge, East River, and Queens.
Taken from the Top of the Rock observation deck at the top of the GE Building. The views are awesome and much better than those from the Empire State Building.
PC180209
ROCKTROPOLIS is a progressive rock band that is like a volcano ready to explode upon your ears. Members include guitarist ROCKTROPOLIS, Bassist and Keyboardist Sam Metropoulos and Drummer Marc Stemmler. Influences are Dream Theater, Rush, Yngwie, Yes, Deep Purple and Iron Maiden to name a few. Guitarist ROCKTROPOLIS has worked with The Process, Gabe Gonzalez (George Clinton) and former drummer John Macaluso (Yngwie Malmsteen, ARK and VOX). Multi instrumentalist Sam Metropoulos has collaborated on several albums with The Process, played with John Macaluso and has opened for Yngwie Malmsteen. Akin to the pillars of the great Parthenon, drummer Marc Stemmler provides the foundation for which ROCKTROPOLIS bridges the hemispheres between classical and progressive rock music. ROCKTROPOLIS is a Nominee of the 2013 Detroit Music Awards.
ROCKTROPOLIS is represented by Howard Hertz/Joseph Bellanca (Hertz Schram, p.c.) Mr. Hertz’s impressive roster includes George Clinton, Sippie Wallace, The Romantics, The Bass Brothers, Eminem, Marilyn Manson, Russell Simmons, O-Town, Pantera, Marcus Belgrave, The GO, Mike Posner, Elmore Leonard, Warner Tamerlane and Atlantic Records.
ROCKTROPOLIS is currently recording/producing their debut album, with Chris Lewis as their recording engineer (Fire Hyena Studio). Projected release date is summer 2013. Be prepared to own a collection of brilliant compositions that are melodic, epic and infectious to the soul.
www.RocktropolisMusic.com (c) 2012
In 2012, as part of the Calgary Stampede centennial celebrations, the Public Art and the Historical committees, created the Calgary Stampede art walk. The art walk includes 17 significant outdoor pieces of art including murals and bronze sculptures, found throughout Stampede Park. One of the most notable pieces is named “By the Banks of the Bow." It features 15 horses and 2 cowboys and is one of the largest pieces of art in North America. In 2014,”100 Years of Champions” was unveiled. It honours the champions of the Calgary Stampede rodeo and chuckwagon races.-the men and women who finished first in their respective events. This walk takes place within the Stampede Park which lies in the heart of downtown Calgary. The Calgary Stampede is proud to facilitate, educate and share the many symbols , cultural icons and legends that make Calgary such a great city.
The Public Art Committee was created in 2008 with a mandate to reach out to the community at large, tell the story of, and retain our western heritage and values. The Historical committee promotes the history of the Calgary Stampede through displays, outreach, and other programs.
Walk Route
Cowboy's Casino, 421 12 Ave SE
Outside the main front doors near the Saddledome
walk will end
The cemetery contains historically notable monuments and the graves of many of Ireland's most prominent national figures. These include the graves of Daniel O'Connell, Charles Stewart Parnell, Michael Collins, Éamon de Valera, Arthur Griffith, Maude Gonne, Kevin Barry, Roger Casement, Constance Markievicz, Pádraig Ó Domhnaill, Seán MacBride, Jeremiah O'Donovan Rossa, James Larkin, Brendan Behan, Christy Brown and Luke Kelly of the Dubliners.
The grave of Michael Collins, the nationalist leader who was killed in the Irish Civil War in 1922, is among the most visited sites in Glasnevin. Around him were buried at least 183 soldiers of the Irish Free State. In 1967 their names were recorded on memorial around Collin's grave.
In 1993 a mass grave at the site of a Magdalene laundry, institutions ostensibly used to house "fallen women", was discovered after the convent which ran the laundry sold the land to a property developer. The Sisters from the Convent arranged to have the remains cremated and reburied in a mass grave at Glasnevin Cemetery, splitting the cost of the reburial with the developer who had bought the land.
The cemetery also offers a view of the changing style of death monuments in Ireland over the last 200 years: from the austere, simple, high stone erections of the period up until the 1860s, to the elaborate Celtic crosses of the nationalistic revival from the 1860s to the 1960s, to the plain Italian marble of the late 20th century.
The high wall with watch-towers surrounding the main part of the cemetery was built to deter bodysnatchers, who were active in Dublin in the 18th and early 19th centuries. The watchmen also had a pack of blood-hounds who roamed the cemetery at night.
In 2009, Glasnevin Trust in co-operation with the Commonwealth War Graves Commission (CWGC) began identifying the graves of Irish service personnel who died while serving in the Commonwealth forces during the two world wars. These names are inscribed on two memorials, rededicated and relocated in 2011 to near the main entrance.[6] A Cross of Sacrifice was erected in the cemetery, in a joint Irish-British commemoration ceremony, to mark the First World War centenary. As of July 2019, there are 215 service personnel of the Commonwealth of both wars identified as buried here.
3 Capris lead the pack around Madgwick during the Gerry Marshall Trophy race at the Goodwood 73rd Member's Meeting
The Harlan County Reservoir includes a dam and a reservoir of 13,250 acres (54 km2) located in Harlan County in south-central Nebraska. Its southernmost part extends into northern Phillips County, Kansas. The reservoir is formed by a dam in the Republican River, which starts in Colorado and ends in Kansas.
The two closest towns are Republican City and Alma. Republican City offers fishing supplies, boat rentals, restaurants and cabins. When the lake is at normal pool, Alma is on the shore line of the lake and offers lodging, restaurants, stores, and churches.
A number of Native American tribes lived in the Republican River Valley throughout history. The Pawnee, Arapahoe and Cheyenne relied on the land for their survival. Early settlers and trappers arrived in the 1850s when the Nebraska Territory was formed. The rich river bottom soil lured many farmers into the area. According to the U.S. Army Corps of Engineers, Native Americans told early settlers not to build big houses close to the river because of the "big water." In 1872, Dr. John McPherson moved from his Brownville, Nebraska home to the river valley. McPherson opened several stores and laid out lots in a town he called Republican. Once a post office was built, the town took the official name of Republican City. The Burlington Railroad reached the town in 1881, creating a booming trade center.
On May 31, 1935 a storm dumped 24 inches (610 mm) of rain on the Republican River watershed, which averaged nine inches (229 mm) annually. The flood wiped out Republican City within minutes, and 100 people lost their lives. Nearly 10,000 cattle were reportedly lost along the Republican River Valley along with 300 county bridges and over 300 miles (480 km) of roads and railway. The flood was responsible for over $26 million in damages.
The town moved to avoid further damage, and the U.S. Army Corps of Engineers researched a potential location for the dam would work the best to prevent such flood loss. They chose an area between Republican City and Naponee. Republican City was rebuilt two miles (3 km) north on higher ground in 1952, with a few original buildings. Some of the original buildings' foundations are visible when the water level is low.
With a surface covering 13,250 acres (54 km2), the Harlan County Reservoir lake sits in bottom lands of the Republican River Valley. Located seven miles (11 km) from the Nebraska/Kansas border, the lake is nine miles (14 km) long and has about 75 miles (121 km) of shore line. The Reservoir's dam sits on the Republican River two miles (3 km) south of Republican City. According to the U.S. Army Corps of Engineers, the river valley got its name from the Republican Pawnee Indian tribe who inhabited the area. The land consists of thick trees and brush as most river bottoms do. Harlan County Reservoir is Nebraska’s second largest lake.
en.wikipedia.org/wiki/Harlan_County_Reservoir
en.wikipedia.org/wiki/Wikipedia:Text_of_Creative_Commons_...
From a quick visit to Sheffield Park (NT), to view the Autumn colours before they disappeared. Not the right light for wide views, so I went for a mainly macro approach
The view includes the ships "David", "Henry Porcher", "Goshawk", "Eden" and "Emerald".
Date of original: 1839
Photographer : William Light, artist
Includes:
4 Fish Fountains
10 Seating Cushions
4 Candle Lanterns
Roman Structure
Remove the water and use it instead for a lovely outdoor meeting area.
Prims =
Structure = 44
Braziers = 3 each x 4 included = 12 prims
Fish Fountains = 13 each x 4 included = 52 prims
Candle Lanterns = 4 each x 4 included = 16 prims
Sitting Cushion = 1 each x 10 included = 10 prims
Water = 1 prim
TOTAL PRIMS = 135 prims
Footprint = 24 wide x 24 deep x 10.7781 tall