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Inspired by Shaun D's superb photos of the newly refurbished Liverpool Library, I went to see it for myself. It is a most wonderful asset to the city, the architecture inside and out is truly fabulous, and the books contained within are a source of knowledge that can't be equalled by the internet in terms of the experience.
The clouds were on fire. As sunset fell on Los Angeles, the atmosphere was glowing with the last rays of light. A look back at Downtown Los Angeles, in the distance, as we headed back along the 110 Freeway. I'm planning on making these flights a much more frequent occurrence. They are addictive and every one has yielded great opportunities for photos. It's a great use of a wide angle lens. As the year ends, the time to plan ahead is now. Looking forward, ready to make moves, with the knowledge of the past to guide you.
Parvati (Devanagari: पार्वती, IAST: Pārvatī) is the Hindu goddess of love, fertility and devotion. She is the goddess of divine strength and power. She is the gentle and nurturing aspect of the Hindu goddess Shakti. She is the mother goddess in Hinduism and has many attributes and aspects. Each of her aspects is expressed with a different name, giving her over 100 names in regional Hindu mythologies of India. Along with Lakshmi (goddess of wealth and prosperity) and Saraswati (goddess of knowledge and learning), she forms the trinity of Hindu goddesses.
Parvati is the wife of the Hindu deity Shiva - the destroyer, recycler and regenerator of universe and all life. She is the daughter of the mountain king Himavan and mother Mena. Parvati is the mother of Hindu deities Ganesha and Karttikeya. She is also the mother of Ashokasundari, whose husband was Nahusha Her elder sister is the goddess Ganges. Some communities also believe her to be the adopted sister of Vishnu.
With Śiva, Pārvatī is a central deity in the Saivism sect of Hinduism. In Hindu belief, she is the recreative energy and power of Śiva, and she is the cause of a bond that connects all beings and a means of their spiritual release. In Hindu temples dedicated to her and Śiva, she is symbolically represented as argha or yoni. She is found extensively in ancient Indian literature, and her statues and iconography grace ancient and medieval era Hindu temples all over South Asia and Southeast Asia.
ETYMOLOGY AND NOMENCLATURE
Parvata is one of the Sanskrit words for "mountain"; "Parvati" derives her name from being the daughter of king Himavan (also called Himavat, Parvat) and mother Mena. King Parvat is considered lord of the mountains and the personification of the Himalayas; Parvati implies "she of the mountain".
Parvati is known by many names in Hindu literature. Other names which associate her with mountains are Shailaja (Daughter of the mountains), Adrija or Nagajaa or Shailaputri (Daughter of Mountains), 'Haimavathi' (Daughter of Himavan) and 'Girija' or 'Girirajaputri' (Daughter of king of the mountains).
The Lalita sahasranama contains a listing of 1,000 names of Parvati (as Lalita). Two of Parvati's most famous epithets are Uma and Aparna. The name Uma is used for Sati (Shiva's first wife, who is reborn as Parvati) in earlier texts,[which?] but in the Ramayana, it is used as a synonym for Parvati. In the Harivamsa, Parvati is referred to as Aparna ('One who took no sustenance') and then addressed as Uma, who was dissuaded by her mother from severe austerity by saying u mā ('oh, don't'). She is also Ambika ('dear mother'), Shakti (power), Mataji ('revered mother'), Maheshwari ('great goddess'), Durga (invincible), Bhairavi ('ferocious'), Bhavani ('fertility and birthing'), Shivaradni ('Queen of Shiva'), and many hundreds of others. Parvati is also the goddess of love and devotion, or Kamakshi; the goddess of fertility, abundance and food/nourishment, or Annapurna.
The apparent contradiction that Parvati is addressed as the fair one, Gauri, as well as the dark one, Kali or Shyama, has been explained by the following legend: Once, Shiva rebuked Parvati about her dark complexion. An angry Parvati left him and underwent severe austerities to become fair-complexioned as a boon from Brahma. Regional stories of Gauri suggest an alternate origin for Gauri's name and complexion. In parts of India, Gauri's skin color is golden or yellow in honor of her being the goddess of ripened corn/harvest and of fertility.
Parvati is sometimes spelled as Parvathy or Parvaty
HISTORY
Some scholars hold that Parvati does not explicitly appear in Vedic literature, though the Kena Upanishad (3.12) contains a goddess called Uma-Haimavati. Sayana's commentary in Anuvaka, however, identifies Parvati in Talavakara Upanishad, suggesting her to be the same as Uma and Ambika in the Upanishad, referring to Parvati is thus an embodiment of divine knowledge and the mother of the world.
She appears as the shakti, or essential power, of the Supreme Brahman. Her primary role is as a mediator who reveals the knowledge of Brahman to the Vedic trinity of Agni, Vayu, and Indra, who were boasting about their recent defeat of a group of demons. But Kinsley notes: "it is little more than conjecture to identify her with the later goddess Satī-Pārvatī, although [..] later texts that extol Śiva and Pārvatī retell the episode in such a way to leave no doubt that it was Śiva's spouse.." Sati-Parvati appears in the epic period (400 BC–400 AD), as both the Ramayana and the Mahabharata present Parvati as Shiva's wife. However, it is not until the plays of Kalidasa (5th-6th centuries) and the Puranas (4th through the 13th centuries) that the myths of Sati-Parvati and Shiva acquire more comprehensive details. Kinsley adds that Parvati may have emerged from legends of non-aryan goddesses that lived in mountains. While the word Umā appears in earlier Upanisads, Hopkins notes that the earliest known explicit use of the name Pārvatī occurs in late Haṃsa Upanishad (Yoga / Shukla Yajurveda).
Weber suggests that just like Shiva is a combination of various Vedic gods Rudra and Agni, Parvati in Puranas text is a combination of wives of Rudra and Agni. In other words, the symbolism, legends and characteristics of Parvati evolved over time fusing Uma, Haimavati, Ambika in one aspect and the more ferocious, destructive Kali, Gauri, Nirriti in another aspect. Tate suggests Parvati is a mixture of the Vedic goddesses Aditi and Nirriti, and being a mountain goddess herself, was associated with other mountain goddesses like Durga and Kali in later traditions.
LEGENDS
The Puranas tell the tale of Sati's marriage to Shiva against her father Daksha's wishes. Her father Daksha and her husband Shiva do not get along, and ignore the wishes of Sati. The conflict gets to a point where Daksha does not invite Shiva to a major fire ceremony, and Shiva does not come on his own, humiliating Sati. She self-immolates herself at Daksha's yajna ceremony. This shocks Shiva, who is so grief-stricken that he loses interest in worldly affairs, retires and isolates himself in the mountains, in meditation and austerity. Sati is then reborn as Parvati, the second daughter of Himavat and Minavati, and is named Parvati, or "she from the mountains", after her father Himavant who is also called king Parvat.
According to different versions of her myths, the maiden Parvati resolves to marry Shiva. Her parents learn of her desire, discourage her, but she pursues what she wants. She approaches the god Kama - the Hindu god of desire, erotic love, attraction and affection, and asks him to help her. Kama reaches Shiva and shoots an arrow of desire. Shiva opens his third eye in his forehead and burns the cupid Kama to ashes. Parvati does not lose her hope or her resolve to win over Shiva. She begins to live in mountains like Shiva, engage in the same activities as Shiva, one of asceticism, yogin and tapas. This draws the attention of Shiva and awakens his interest. He meets her in disguised form, tries to discourage her, telling her Shiva's weaknesses and personality problems. Parvati refuses to listen and insists in her resolve. Shiva finally accepts her and they get married. Shiva dedicates the following hymn in Parvati's honor,
I am the sea and you the wave,
You are Prakṛti, and I Purusha.
– Translated by Stella Kramrisch
After the marriage, Parvati moves to Mount Kailash, the residence of Shiva. To them are born Kartikeya (also known as Skanda and Murugan) - the leader of celestial armies, and Ganesha - the god of wisdom that prevents problems and removes obstacles.
ALTERNATE STORIES
There are many alternate Hindu legends about the birth of Parvati and how she got married with Shiva. In the Harivamsa, for example, Parvati has two younger sisters called Ekaparna and Ekapatala. According to Devi Bhagawata Purana and Shiva Purana mount Himalaya and his wife Mena appease goddess Adi Shakti. Pleased, Adi Shakti herself is born as their daughter Parvati. Each major story about Parvati's birth and marriage to Shiva has regional variations, suggesting creative local adaptations. In another version of Shiva Purana, Chapters 17 through 52, cupid Kama is not involved, and instead Shiva appears as a badly behaved, snake wearing, dancing, disheveled beggar who Parvati gets attracted to, but who her parents disapprove of. The stories go through many ups and downs, until Parvati and Shiva are finally married.
Kalidasa's epic Kumarasambhavam ("Birth of Kumara") describes the story of the maiden Parvati who has made up her mind to marry Shiva and get him out of his recluse, intellectual, austere world of aloofness. Her devotions aimed at gaining the favor of Shiva, the subsequent annihilation of Kamadeva, the consequent fall of the universe into barren lifelessness, regeneration of life, the subsequent marriage of Parvati and Shiva, the birth of Kartikeya, and the eventual resurrection of Kamadeva after Parvati intercedes for him to Shiva.
ICONOGRAPHY AND SYMBOLISM
Parvati, the gentle aspect of Devi Shakti, is usually represented as fair, beautiful and benevolent. She typically wears a red dress (often a sari), and may have a head-band. When depicted alongside Shiva, she generally appears with two arms, but when alone, she may be depicted having four. These hands may hold a conch, crown, mirror, rosary, bell, dish, farming tool such as goad, sugarcane stalk, or flowers such as lotus. One of her arms in front may be in the Abhaya mudra (hand gesture for 'fear not'), one of her children, typically Ganesha, is on her knee, while her elder son Skanda may be playing near her in her watch. In ancient temples, Parvati's sculpture is often depicted near a calf or cow - a source of food. Bronze has been the chief metal for her sculpture, while stone is next most common material.
A common symbolism for her and her husband Siva is in the form of yoni and linga respectively. In ancient literature, yoni means womb and place of gestation, the yoni-linga metaphor represents "origin, source or regenerative power". The linga-yoni icon is widespread, found in Shaivite Hindu temples of South Asia and Southeast Asia. Often called Shivalinga, it almost always has both linga and the yoni. The icon represents the interdependence and union of feminine and masculine energies in recreation and regeneration of all life. In some temples and arts, the iconographic representation of sexuality, fertility and energies of Parvati and Shiva, is more explicit, where they are shown in various stages of their sexual form and union.
In some iconography Parvati's hands may symbolically express many mudras (symbolic hand gestures). For example, Kataka — representing fascination and enchantment, Hirana — representing the antelope, the symbolism for nature and the elusive, Tarjani by the left hand — representing gesture of menace, and Chandrakal — representing the moon, a symbol of intelligence. Kataka is expressed by hands closer to the devotee; Tarjani mudra with the left hand, but far from devotee.
If Parvati is depicted with two hands, Kataka mudra — also called Katyavalambita or Katisamsthita hasta — is common, as well as Abhaya (fearlessness, fear not) and Varada (beneficence) are representational in Parvati's iconography. Parvati's right hand in Abhaya mudra symbolizes "do not fear anyone or anything", while her Varada mudra symbolizes "wish fulfilling". In Indian dance, Parvatimudra is dedicated to her, symbolizing divine mother. It is a joint hand gesture, and is one of sixteen Deva Hastas, denoting most important deities described in Abhinaya Darpana. The hands mimic motherly gesture, and when included in a dance, the dancer symbolically expresses Parvati. Alternatively, if both hands of the dancer are in Ardhachandra mudra, it symbolizes an alternate aspect of Parvati.
Parvati is sometimes shown with golden or yellow colour skin, particularly as goddess Gauri, symbolizing her as the goddess of ripened harvests.
In some manifestations, particularly as angry, ferocious aspects of Shakti such as Durga or Kali, she has eight or ten arms, and is astride on a tiger or lion. In benevolent manifestation such as Kamakshi or Meenakshi, a parrot sits near her right shoulder symbolizing cheerful love talk, seeds and fertility. A parrot is found with Parvati's form as Kamakshi - the goddess of love, as well as Kama - the cupid god of desire who shoots arrows to trigger infatuation. A crescent moon is sometimes included near the head of Parvati particularly the Kamakshi icons, for her being half of Shiva. In South Indian legends, her association with the parrot began when she won a bet with her husband and asked for his loin cloth as victory payment; Shiva keeps his word but first transforms her into a parrot. She flies off and takes refuge in the mountain ranges of south India, appearing as Meenakshi (also spelled Minakshi).
SYMBOLISM OF MANY ASPECTS FOR THE SAME GODDESS
Parvati is expressed in many roles, moods, epithets and aspects. In Hindu mythology, she is an active agent of the universe, the power of Shiva. She is expressed in nurturing and benevolent aspects, as well as destructive and ferocious aspects. She is the voice of encouragement, reason, freedom and strength, as well as of resistance, power, action and retributive justice. This paradox symbolizes her willingness to realign to Pratima (reality) and adapt to needs of circumstances in her role as the universal mother. She identifies and destroys evil to protect (Durga), as well as creates food and abundance to nourish (Annapurna).
MANIFESTATIONS AND ASPECTS OF PARVATI
Several myths present alternate aspects of Parvati, such as the ferocious, violent aspect as Shakti and related forms. Shakti is pure energy, untamed, unchecked and chaotic. Her wrath crystallizes into a dark, blood-thirsty, tangled-hair Goddess with an open mouth and a drooping tongue. This goddess is usually identified as the terrible Mahakali or Kali (time). In Linga Purana, Parvati metamorphoses into Kali, on the request of Shiva, to destroy a female asura (demoness) Daruka. Even after destroying the demoness, Kali's wrath could not be controlled. To lower Kali's rage, Shiva appeared as a crying baby. The cries of the baby raised the maternal instinct of Kali who resorts back to her benign form as Parvati.
In Skanda Purana, Parvati assumes the form of a warrior-goddess and defeats a demon called Durg who assumes the form of a buffalo. In this aspect, she is known by the name Durga. Although Parvati is considered another aspect of Sakti, just like Kali, Durga, Kamakshi, Meenakshi, Gauri and many others in modern day Hinduism, many of these “forms” or aspects originated from regional legends and traditions, and the distinctions from Parvati are pertinent.
In Devi Bhagwata Purana, Parvati is the lineal progenitor of all other goddesses. She is the one who is the source of all forms of goddesses. She is worshiped as one with many forms and names. Her different moods bring different forms or incarnation. For example,
- Durga is a demon-fighting form of Parvati, and some texts suggest Parvati took the form of Durga to kill the demon Durgamasur.
- Kali is another ferocious form of Parvati, as goddess of time and change, with mythological origins in the deity Nirriti.
- Chandi is the epithet of Durga, considered to be the power of Parvati; she is black in color and rides on a lion, slayer of the demon Mahishasura.
- Ten Mahavidyas are the ten aspects of Shakti. In tantra, all have importance and all are different aspects of Parvati.
- 52 Shakti Peethas suggests all goddesses are expansions of the goddess Parvati.
- Navadurga nine forms of the goddess Parvati
- Meenakshi, goddess with eyes shaped like a fish.
- Kamakshi, goddess of love and devotion.
- Lalita, the playful Goddess of the Universe, she is a form of the Devi Parvati.
- Akhilandeshwari, found in coastal regions of India, is the goddess associated with water.
- Annapurna is the representation of all that is complete and of food.
STORY OF THE ATTAINMENT OF THE NAME DURG
A demon named Durgasur has undertook severe austerities to please Lord Brahma. Being pleased with his penances, as his blessing, he cannot be killed by any man, demon, God or male deity. He gathered his large demonic forces and declared war against the Gods. Durgasur and Indra's forces engage in a severe war. In the end, Durgasur defeats Indra and he, with the help of his fellow demons take over the three worlds, and the heavens. Durgasur, full of pride and arrogance started tormenting and torturing innocent common people like villagers, wrecking down the religious schools and students and teachers, molesting other sages' wives and wreaking atrocities on the sages also. All the Gods, sages, their wives, the common people, teachers and students, united all together went to Kailash to seek the refuge of Lord Shiva but he was not there. They turned to his wife, Goddess Parvati, the full form of the Adi Parashakti and requested her to kill Durgasur and put an end to his every bad deed and atrocity. Parvati, hearing the atrocities of Durgasur, felt compassionate for them and she promised to stop Durgasur. She invokes Kaalratri, in the form of a damsel and requested her to go to Durgasur and ordered him to stop his atrocities on vulnerable people and Gods. Kaalratri went to Durgasur's territory and she requested him to cease his every atrocity on the Gods and common people and to hand over their respective abodes by going back to where he came from or get slayed at the hands of Parvati. Hearing this, Durgasur becomes very annoyed and he refuses to stop his atrocities on the world and ordered his demons to catch hold of the female messenger. Kaalratri turns furious and so she grew massive in her original form. She tells him to make preparations for his death. Durgasur becomes angry and commands his army to attack Kailash. Kaalratri returns to Parvati and conveyed the complete message to her. Parvati, on hearing this, she tells Durgasur that his last wish is to fight and his wish would be fulfilled by her. Parvati infuses Kaalratri in her body. Then, she, along with the Gods and common people approach the battlefield, waiting for Durgasur. Parvati creates a luminous circle around them as their own safety shield. Durgasur and his corps reach the battleground. Seeing them, Parvati sprouted a thousand hands holding all types of weapons. Seeing this thousand-armed form of Parvati, the Gods and common people express their gratitude awhile Durgasur and his army corps are terrified. At her call, all her Shaktis, of female forms, having a number of arms, weapons, wearing different garments, ornaments and apparels, riding on all kinds of animal vehicles, some of them were fierce and some of them were beneficial, they were of different names and incarnations and/or forms of Adi Parashakti. The war began. The fierce forms of Parvati managed to destroy the entire demon army of Durgasur. A severe duel erupted between Parvati and Durgasur. In the end, Parvati kills Durgasur with her trident. Seeing this end or Durgasur, the Gods and common people's joy knew no bounds and started worshipping her. She was instantly pleased. The Gods gave Parvati the name Durga as she killed demon Durgasur. Parvati restored all the worlds and abodes of the Gods and common people and the worlds were at peace again.
LEGENDS
Parvati's legends are intrinsically related to Shiva. In the goddess-oriented Shakta texts, that she is said to transcend even Shiva, and is identified as the Supreme Being. Just as Shiva is at once the presiding deity of destruction and regeneration, the couple jointly symbolise at once both the power of renunciation and asceticism and the blessings of marital felicity.
Parvati thus symbolises many different virtues esteemed by Hindu tradition: fertility, marital felicity, devotion to the spouse, asceticism, and power. Parvati represents the householder ideal in the perennial tension in Hinduism in the household ideal and the ascetic ideal, the later represented by Shiva. Renunciation and asceticism is highly valued in Hinduism, as is householder's life - both feature as Ashramas of an ethical and proper life. Shiva is portrayed in Hindu legends as the ideal ascetic withdrawn in his personal pursuit in the mountains with no interest in social life, while Parvati is portrayed as the ideal householder keen about the nurturing worldly life and society. Numerous chapters, stories and legends revolve around their mutual devotion as well as disagreements, their debates on Hindu philosophy as well as the proper life.
Parvati tames Shiva, the "great unpredictable madman" with her presence. When Shiva does his violent, destructive Tandava dance, Parvati is described as calming him or complementing his violence by slow, creative steps of her own Lasya dance. In many myths, Parvati is not as much his complement as his rival, tricking, seducing, or luring him away from his ascetic practices.
Three images are central to the mythology, iconography and philosophy of Parvati: the image of Shiva-Shakti, the image of Shiva as Ardhanarishvara (the Lord who is half-woman), and the image of the linga and the yoni. These images that combine the masculine and feminine energies, Shiva and Parvati, yield a vision of reconciliation, interdependence and harmony between the way of the ascetic and that of a householder.
The couple is often depicted in the Puranas as engaged in "dalliance" or seated on Mount Kailash debating concepts in Hindu theology. They are also depicted as quarreling. In stories of the birth of Kartikeya, the couple is described as love-making; generating the seed of Shiva. Parvati's union with Shiva symbolises the union of a male and female in "ecstasy and sexual bliss". In art, Parvati is depicted seated on Shiva's knee or standing beside him (together the couple is referred to as Uma-Maheshvara or Hara-Gauri) or as Annapurna (the goddess of grain) giving alms to Shiva.
Shaiva approaches tend to look upon Parvati as the Shiva's submissive and obedient wife. However, Shaktas focus on Parvati's equality or even superiority to her consort. The story of the birth of the ten Mahavidyas (Wisdom Goddesses) of Shakta Tantrism. This event occurs while Shiva is living with Parvati in her father's house. Following an argument, he attempts to walk out on her. Her rage at Shiva's attempt to walk out, manifests in the form of ten terrifying goddesses who block Shiva's every exit.
David Kinsley states,
The fact that [Parvati] is able to physically restrain Shiva dramatically makes the point that she is superior in power. The theme of the superiority of the goddess over male deities is common in Shakta texts, [and] so the story is stressing a central Shakta theological principle. ... The fact that Shiva and Parvati are living in her father's house in itself makes this point, as it is traditional in many parts of India for the wife to leave her father's home upon marriage and become a part of her husband's lineage and live in his home among his relatives. That Shiva dwells in Parvati's house thus implies Her priority in their relationship. Her priority is also demonstrated in her ability, through the Mahavidyas, to thwart Shiva's will and assert her own.
ARDHANARISVARA
Parvati is portrayed as the ideal wife, mother and householder in Indian legends. In Indian art, this vision of ideal couple is derived from Shiva and Parvati as being half of the other, represented as Ardhanarisvara. This concept is represented as an androgynous image that is half man and half woman, Siva and Parvati respectively.
IDEAL WIFE, MOTHER AND MORE
In Hindu Epic the Mahabharata, she as Umā suggests that the duties of wife and mother are as follows - being of a good disposition, endued with sweet speech, sweet conduct, and sweet features. Her husband is her friend, refuge, and god. She finds happiness in physical, emotional nourishment and development of her husband and her children. Their happiness is her happiness. She is positive and cheerful even when her husband or her children are angry, she's with them in adversity or sickness. She takes interest in worldly affairs, beyond her husband and family. She is cheerful and humble before family, friends, and relatives; helps them if she can. She welcomes guests, feeds them and encourages righteous social life. Her family life and her home is her heaven, Parvati declares in Book 13 of the Mahabharata.
Rita Gross states, that the view of Parvati only as ideal wife and mother is incomplete symbolism of the power of the feminine in mythology of India. Parvati, along with other goddesses, are involved with the broad range of culturally valued goals and activities. Her connection with motherhood and female sexuality does not confine the feminine or exhaust their significance and activities in Hindu literature. She is balanced by Durga, who is strong and capable without compromising her femaleness. She manifests in every activity, from water to mountains, from arts to inspiring warriors, from agriculture to dance. Parvati's numerous aspects, states Gross, reflects the Hindu belief that the feminine has universal range of activities, and her gender is not a limiting condition.
GANESHA
Hindu literature, including the Matsya Purana, Shiva Purana, and Skanda Purana, dedicates many stories to Parvati and Shiva and their children. For example, one about Ganesha is:
Once, while Parvati wanted to take a bath, there were no attendants around to guard her and stop anyone from accidentally entering the house. Hence she created an image of a boy out of turmeric paste which she prepared to cleanse her body, and infused life into it, and thus Ganesha was born. Parvati ordered Ganesha not to allow anyone to enter the house, and Ganesha obediently followed his mother's orders. After a while Shiva returned and tried to enter the house, Ganesha stopped him. Shiva was infuriated, lost his temper and severed the boy's head with his trident. When Parvati came out and saw her son's lifeless body, she was very angry. She demanded that Shiva restore Ganesha's life at once. Shiva did so by attaching an elephant's head to Ganesha's body, thus giving rise to the elephant headed deity.
PARVATI IN CULTURE
FESTIVALS
Teej is a significant festival for Hindu women, particularly in northern and western states of India. Parvati is the primary deity of the festival, and it ritually celebrates married life and family ties.[68] It also celebrates the monsoon. The festival is marked with swings hung from trees, girls playing on these swings typically in green dress (seasonal color of crop planting season), while singing regional songs. Historically, unmarried maidens prayed to Parvati for a good mate, while married women prayed for the well-being of their husbands and visited their relatives. In Nepal, Teej is a three-day festival marked with visits to Shiva-Parvati temples and offerings to linga. Teej is celebrated as Teeyan in Punjab.
The Gowri Habba, or Gauri Festival, is celebrated on the seventh, eighth, and ninth of Bhadrapada (Shukla paksha). Parvati is worshipped as the goddess of harvest and protectress of women. Her festival, chiefly observed by women, is closely associated with the festival of her son Ganesha (Ganesh Chaturthi). The festival is popular in Maharashtra and Karnataka.
In Rajasthan the worship of Gauri happens during the Gangaur festival. The festival starts on the first day of Chaitra the day after Holi and continues for 18 days. Images of Issar and Gauri are made from Clay for the festival.
Another popular festival in reverence of Parvati is Navratri, in which all her manifestations are worshiped over nine days. Popular in eastern India, particularly in Bengal, Odisha, Jharkhand and Assam, as well as several other parts of India such as Gujarat, this is associated with Durga, with her nine forms i.e. Shailputri, Brahmacharini, Chandraghanta, Kushmanda, Skandmata, Katyani, Kalratri, Mahagauri, Siddhidaatri.
Another festival Gauri tritiya is celebrated from Chaitra shukla third to Vaishakha shukla third. This festival is popular in Maharashtra and Karnataka, less observed in North India and unknown in Bengal. The unwidowed women of the household erect a series of platforms in a pyramidal shape with the image of the goddess at the top and a collection of ornaments, images of other Hindu deities, pictures, shells etc. below. Neighbours are invited and presented with turmeric, fruits, flowers etc. as gifts. At night, prayers are held by singing and dancing. In south Indian states such as Tamil Nadu and Andhra Pradesh, the Kethara Gauri Vritham festival is celebrated on the new moon day of Diwali and married women fast for the day, prepare sweets and worship Parvati for the well-being of the family.
ARTS
From sculpture to dance, many Indian arts explore and express the stories of Parvati and Shiva as themes. For example, Daksha Yagam of Kathakali, a form of dance-drama choreography, adapts the romantic episodes of Parvati and Shiva.
The Gauri-Shankar bead is a part of religious adornment rooted in the belief of Parvati and Shiva as the ideal equal complementing halves of the other. Gauri-Shankar is a particular rudraksha (bead) formed naturally from the seed of a tree found in India. Two seeds of this tree sometimes naturally grow as fused, and considered to symbolic of Parvati and Shiva. These seeds are strung into garlands and worn, or used in malas (rosaries) for meditation in Saivism.
NUMISMATICS
Ancient coins from Bactria (Central Asia) of Kushan Empire era, and those of king Harsha (North India) feature Uma. These were issued sometime between 3rd- and 7th-century AD. In Bactria, Uma is spelled Ommo, and she appears on coins holding a flower. On her coin is also shown Shiva, who is sometimes shown in ithyphallic state holding a trident and standing near Nandi (his vahana). On coins issued by king Harsha, Parvati and Shiva are seated on a bull, and the reverse of the coin has Brahmi script.
MAJOR TEMPLES
Parvati is often present with Shiva in Saivite Hindu temples all over South Asia and southeast Asia.
Some locations (Pithas or Shaktipeeths) are considered special because of their historical importance and legends about their origins in the ancient texts of Hinduism. Other locations celebrate major events in Parvati's life. For example, the World Heritage Site at Khajuraho is one such site where Parvati temple is found. It is one of the four major sites associated with Parvati, along with Kedarnath, Kashi and Gaya. The temple’s origin in Khajuraho has been traced to the Hindu mythology in which Khajuraho is the place where Parvati and Shiva got married.
One interpretation of the (Khajuraho) temples is that they were built to celebrate the mythic marriage of Shiva and his consort. At Maha-shivratri in Khajuraho, they celebrate the marriage of Shiva and Parvati. (...) The erotic sculptures are a metaphor of the union of Shiva and Parvati, the marriage of two cosmic forces, of light and darkness, sky and earth, spirit and matter.
Each major Parvati-Shiva temple is a pilgrimage site that has an ancient legend associated with it, which is typically a part of a larger story that links these Hindu temples across South Asia with each other.
Some temples where Parvati can be found include Annapurneshwari temple, Attukal Bhagavathy temple, Chengannur Mahadeva temple, Oorpazhachi Kavu, Valiya Kavu Sree Parvathi Devi temple, Sri Kiratha Parvathi Temple Paramelpadi, Korechal Kirathaparvathi temple, Sree Bhavaneeswara Temple Palluruthy, Irumkulangara Durga Devi Temple, Chakkulathukavu Temple, Nedukavu Parvathy Devi temple, Karthyayani Devi temple, Varanad Devi Temple, Veluthattu Vadakkan Chowa temple, Thiruvairanikulam Mahadeva temple, Ardhanariswara temple and Kadampuzha Devi Temple in Kerala, Meenakshi Amman Temple in Tamil Nadu, Kamakshi Amman Temple in Tamil Nadu, Sri Siva Durga Temple , Mandaikadu Bhagavathi Temple and Devi Kanya Kumari in Tamil Nadu, Mookambika Devi Temple and Banashankari Temple in Karnataka, Maanikyambika Bhimeswara temple in Andhra pradesh, Vishalakshi Temple, Vishalakshi Gauri temple and Annapurna devi temple in Uttar Pradesh, Parvati Temple in Madhya Pradesh, Tulja Bhavani Temple in Maharashtra, Nartiang Durga Temple in Meghalaya, Tripura Sundari Temple in Tripura.
OUTSIDE INDIA
Sculpture and iconography of Parvati, in one of her many manifestations, have been found in temples and literature of southeast Asia. For example, early Saivite inscriptions of the Khmer in Cambodia, dated as early as the fifth century AD, mention Parvati (Uma) and Siva. Many ancient and medieval era Cambodian temples, rock arts and river bed carvings such as the Kbal Spean are dedicated to Parvati and Shiva.
Boisselier has identified Uma in a Champa era temple in Vietnam.
Dozens of ancient temples dedicated to Parvati as Uma, with Siva, have been found in the islands of Indonesia and Malaysia. Her manifestation as Durga has also been found in southeast Asia.[86] Many of the temples in Java dedicated to Siva-Parvati are from second half of 1st millennium AD, and some from later centuries. Durga icons and worship have been dated to be from the 10th- to 13th-century.
In Nakhorn Si Thammarat province of Thailand, excavations at Dev Sathan has yielded a Hindu Temple dedicated to Vishnu (Na Pra Narai), a lingam in yoni, a Shiva temple (San Pra Isuan). The sculpture of Parvati found at this excavation site reflect the South Indian style.Bali, IndonesiaParvati, locally spelled as Parwati, is a principal goddess in modern day Hinduism of Bali. She is more often called Uma, and sometimes referred to as Giriputri (daughter of the mountains). She is the goddess of mountain Gunung Agung. Like Hinduism of India, Uma has many manifestations in Bali, Indonesia. She is the wife of deity Siwa. Uma or Parwati is considered as the mother goddess that nurtures, nourishes, grants fertility to crop and all life. As Dewi Danu, she presides over waters, lake Batur and Gunung Batur, a major volcano in Bali. Unlike India where Sri refers to Lakshmi, Sri is another name of Uma in Bali; her icons and pillar temples grace terraced rice fields (sawahs). Parwati's small pillar temples in rice fields is to seek her blessings of abundance and a good crop. Her ferocious form in Bali is Dewi Durga. As Rangda, she is wrathful and presides cemeteries. As Ibu Petri, Parwati of Balinese Hinduism is the goddess of earth. The legends about various manifestations of Parwati, and how she changes from one form to another, are in Balinese literature, such as the palm-leaf (lontar) manuscript Andabhuana.
RELATED GODDESS
BUDDHISM
Tara found in some sects of Buddhism, particularly Tibetan and Nepalese, is related to Parvati. Tara too appears in many manifestations. In tantric sects of Buddhism, as well as Hinduism, intricate symmetrical art forms of yantra or mandala are dedicated to different aspects of Tara and Parvati.
ANCIENT CIVILIZATIONS
Parvati is closely related in symbolism and powers as Cybele of Greek and Roman mythology and as Vesta the guardian goddess of children. In her manifestation as Durga, Parvati parallels Mater Montana. She is the equivalent of Magna Mater (Universal Mother). As Kali and punisher of all evil, she corresponds to Proserpine and Diana Taurica.
As Bhawani and goddess of fertility and birthing, she is the symbolic equivalent of Ephesian Diana. In Crete, Rhea is the mythological figure, goddess of the mountains, paralleling Parvati; while in some mythologies from islands of Greece, the terrifying goddess mirroring Parvati is Diktynna (also called Britomartis). At Ephesus, Cybele is shown with lions, just like iconography of Parvati is sometimes shown with a lion.
Carl Jung, in Mysterium Coniunctionis, states that aspects of Parvati belong to the same category of black goddesses as Artemis, Isis and Mary. Edmund Leach equates Parvati in her relationship with Shiva, with that of Greek goddess Aphrodite - a symbol of sexual love.
108 NAMES OF PARVATI
Parvati is known by 108 different names. Following are the name along with it meaning.
Aadya: The meaning of this name is initial reality.
Aarya: It is the name of the Goddess
Abhavya: Signifies fear
Aeindri: The power of Lord Indra.
Agnijwala: Signifies fire
Ahankaara: Indicates pride.
Ameyaa: The name signifies beyond measure.
Ananta: Signifies one who is infinite.
Ananta: The Infinite
Anekashastrahasta: It means the possessor of many hand weapons
AnekastraDhaarini: It means the possessor of many weapons
Anekavarna: Person with multiple complexions.
Aparna: Signifies a person who does not eat anything during fasting
Apraudha: Signifies a person who does not age
Bahula: Various forms
Bahulaprema: Loved by everyone
Balaprada: Signifies the giver of strength
Bhaavini: The Beautiful Woman
Bhavya: Future
Bhadrakaali: One of the forms of Goddess Kali
Bhavani: The abode of the universe
Bhavamochani: The absolver of the universe
Bhavaprita: Loved by everyone in the universe
Bhavya: Indicates magnificence
Braahmi: God Brahma’s power
Brahmavaadini: Present everywhere
Buddhi: Intelligence
Buddhida: The bestower of wisdom
Chamunda: Name of Goddess who killed the demons Chanda and Munda
Chandaghanta: Mighty bells
ChandaMundaVinashini: Goddess who killed asuras Chanda and Munda
Chinta: Tension
Chita: Death-bed
Chiti: The thinking mind
Chitra: The Picturesque
Chittarupa: Thinking or thoughtful state.
Dakshakanya: It is the name of daughter of Daksha
Dakshayajnavinaashini: Interrupter of the sacrifice of Daksha
Devamata: Mother Goddess
Durga: The Invincible
Ekakanya: The girl child
Ghorarupa: Fierce outlook
Gyaana: Knowledge
Jalodari: Abode of the ethereal universe
Jaya: The Victorious
Kaalaratri: Goddess who is black and is similar to the night.
Kaishori: The adolescent
Kalamanjiiraranjini: Musical anklet
Karaali: Violent
Katyayani: Sage Katyanan worships this name
Kaumaari: Adolescent
Komaari: Beautiful adolescent
Kriya: Action
Krrooraa: Brutal
Lakshmi: Goddess of Wealth
Maaheshvari: Power of Lord Shiva
Maatangi: Goddess of Matanga
MadhuKaitabhaHantri: Goddess that killed the demons Madhu and Kaitabha
Mahaabala: Strength
Mahatapa: Penance
Mahodari: Keeping the universe in a huge belly
Manah: Mind
Matangamunipujita: Worshipped by Sage Matanga
Muktakesha: Open tresses
Narayani: Lord Narayana destructive attributes
NishumbhaShumbhaHanani: Goddess who killed brothers Shumbha Nishumbha
Mahishasura Mardini: Goddess who killed demon Mahishasura
Nitya: Eternal one
Paatala: The color red
Paatalavati: Wearing the color red and white
Parameshvari: Ultimate Goddess
Pattaambaraparidhaana: Dress made of leather
Pinaakadharini: Trident of Shiva
Pratyaksha: Real
Praudha: Old
Purushaakriti: Taking the form of a man
Ratnapriya: Adorned
Raudramukhi: Fierce face like destroyer Rudra
Saadhvi: Sanguine
Sadagati: Bestowing Moksha
Sarvaastradhaarini: Possessor of missile weapons
Sarvadaanavaghaatini: Ability to kill all the demons
Sarvamantramayi: Instruments of thought
Sarvashaastramayi: Deft in all theories
Sarvavahanavahana: Rides all vehicles
Sarvavidya: Knowledgeable
Sati: Women who burned on the pyre of her husband
Satta: Above all
Satya: Truth
Satyanandasvarupini: Eternal bliss
Savitri: Daughter of the Sun God Savitr
Shaambhavi: Consort of Shambhu
Shivadooti: Ambassador of Lord Shiva
Shooldharini: Person who holds a monodent
Sundari: Gorgeous
Sursundari: Very Beautiful
Tapasvini: Engaged in penance
Trinetra: Person with three eyes.
Vaarahi: Person who rides on Varaah
Vaishnavi: Invincible
Vandurga: Goddess of forests
Vikrama: Violent
Vimalauttkarshini: Providing joy
Vishnumaya: The spells of Lord Vishnu
Vriddhamaata: Mother who is old
Yati: Person one who renounces the world
Yuvati: Woman
WIKIPEDIA
A shot of Arriva North East Metrorider 870 M870KCU, originally delivered to Northumbria Motor Services but now seen in rural North Yorkshire as it descends into Skeeby from Darlington.
This carries the slightly obscure destination of Marne Barracks. This refers to the former RAF Catterick, and shows the vehicle would travel via Richmond and Catterick Garrison to eventually terminate in Catterick Village.
Copyright 2019 by Justin Bonaparte. All Rights Reserved.
Photographer: Justin Bonaparte
Model: Zenia Tong
For “Knowledge is Golden” the inspiration was specific to the area which the mural was done. San Francisco is seeing its second gold rush with information and knowledge being the currency of today. SOMA, being slated to be developed as the new downtown of San Francisco with technology leading the transformation, is why we chose this location for our message.
Gold miners have been replaced by tech innovators. Pickaxes and shovels have been replaced with laptops and desktops. Though the times have changed, the human thirst for chasing opportunity remains prevalent in these times. And with this influx of new people, San Francisco culture as we know it will never be the same.
"No man can reveal to you aught but that which already lies half asleep in the dawning of your knowledge.
The teacher who walks in the shadow of the temple, among his followers, gives not of his wisdom but rather of his faith and his lovingness.
If he is indeedwise he does not bid you enter the house of his wisdom, but rather leads you to the threshold of your own mind."
(From "The Prophet" by Khalil Gibran - Lebanese American artist, poet, and writer, 1883–1931)
The words of Khalil Gibran are oftenly coming to my mind whenever I walk along the Ganges in Varanasi (Benaras).
Those young men came to the ghats in order to find some freshness on a Sunday.
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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.
Edith Wilson: The first lady who fooled D.C. and ran the White House
Rebecca Boggs Roberts’s ‘Untold Power’ is a riveting look at a president’s powerful spouse and her efforts to conceal his illness
Edith Bolling Galt in her electric automobile. She was the first woman to earn a D.C. driver’s license. (Library of Congress)
By Barbara A. Perry
March 29, 2023 at 8:23 a.m. MST
Unless readers are aficionados of Woodrow Wilson’s presidency, they may possess only vague knowledge that a debilitating stroke incapacitated him in his administration’s final year and that his wife Edith became the unofficial “acting president.” This intriguing tale of how a first lady, with minimal formal education and no government experience, effectively took the reins from the partially paralyzed chief executive and guided his White House, from October 1919 to March 1921, is as riveting as it is improbable.
By virtue of her DNA, author Rebecca Boggs Roberts is well acquainted with Washington’s power dynamics. The daughter of the late political commentator Cokie Roberts and granddaughter of the late House Democratic Majority Leader Hale Boggs, Rebecca also counts on her family tree grandmother Lindy, who served nine terms in Congress after Hale disappeared, and was declared dead, following a 1972 plane crash. Equally genetic, given her father Steven Roberts’s journalistic career, is Rebecca’s flair for writing crisp and engaging narratives. Her book “Untold Power: The Fascinating Rise and Complex Legacy of First Lady Edith Wilson” is quite simply a compelling yarn.
Edith Bolling Galt Wilson. (Library of Congress)
How did Edith Bolling, born and raised in Wytheville, Va., a sleepy town nestled in post-bellum Appalachia, ultimately become one of the most powerful first ladies in American history? As a teenager, she followed her married sister to Washington and embraced the cultural and social life of the booming Gay Nineties city. In 1896, she married the successful, if unexciting, owner of a thriving jewelry store who was almost a decade older than the new Mrs. Edith Bolling Galt. He died a dozen years later, leaving Edith a widow of some means at age 35, unable to bear children after her only pregnancy resulted in a difficult birth and the death of the Galts’ infant son.
Viking
Unlike most women of her era, Edith lived independently, traveling abroad when the spirit moved her, tooling around the nation’s capital in an electric automobile (as the first woman to earn a D.C. driver’s license) and eschewing large soirees for intimate dinners with extended family. She had little interest in politics, opposed women’s suffrage and declined a friend’s invitation to attend Woodrow Wilson’s 1913 inaugural parade and a presidential tea. A friend, the White House physician Cary Grayson, introduced her to the grieving president shortly after Wilson’s first wife, Ellen, died of kidney disease in the second year of his first term.
Although a strait-laced Presbyterian and stodgy academic, Wilson immediately bonded with Edith, 16 years his junior, finding her beautiful, stylish, charming and vivacious. The merry widow added gaiety to his life, and he was as smitten as a teenage schoolboy. Realizing that his lovesickness would appear unseemly so soon after his first wife’s passing, the president initially confined his ardent courtship to secret assignations with the more restrained Edith.
Roberts’s description of Wilson’s wooing springs to life through her careful research of the love notes the couple exchanged almost daily. In addition, the author skillfully deconstructs the second Mrs. Wilson’s 1939 memoir, the first book of its kind penned by a former first lady. This biography is the only one to reflect the recently transcribed memoir chapters written in Edith’s scribbled penmanship and preserved at her birthplace.
First lady Edith Wilson and President Woodrow Wilson, left, arrive in New York on Oct. 11, 1918, to take part in the Liberty Day Parade. (AP)
The Wilsons’ 1915 marriage cemented a fruitful partnership, as the president’s new spouse sustained him through World War I, accompanied him to the Paris peace talks and supported his dogged efforts to secure Senate approval of the Treaty of Versailles. Establishing what modern political scientists now label “the rhetorical presidency,” Woodrow Wilson firmly believed that he could lead Congress and the people by speaking to them directly and in person. It was his overly ambitious cross-country whistle-stop tour that exhausted the president and induced a catastrophic cerebral hemorrhage, paralyzing his left side, affecting his speech and weakening his cognitive ability.
Roberts’s storytelling soars as she leads the reader through Edith’s machinations to hide her husband’s disabilities while maintaining his White House’s functions. She manipulated the Cabinet, Vice President Thomas Marshall and members of Congress to disguise the worst of the president’s symptoms, while making it appear that he maintained control over his faculties and public policy. She literally became his left hand, holding down documents as he signed them with his dominant and unaffected right hand.
From his 1919 stroke until his death in 1924, Edith Wilson maintained the fiction that her husband was functioning normally. She spent the remainder of her long life promoting his legacy as an advocate for freedom at home and abroad. One of her last public appearances, before her death in December 1961 at age 89, was to meet with President John F. Kennedy in the Oval Office when he signed the bill creating the Woodrow Wilson Memorial Commission.
First lady Eleanor Roosevelt, left, and former first lady Edith Wilson attend a Girl Scouts exhibit in Washington in 1934, holding jars of marmalade made by the Scouts. (AP)
In that sense, Edith was no different from all the modern first ladies (including Eleanor Roosevelt, Mamie Eisenhower, Jacqueline Kennedy, Pat Nixon, Nancy Reagan and Hillary Clinton) who supported their debilitated husbands, laid low by illness or scandal, and tried to solidify their legacies if they outlived them. Yet even the influential Roosevelt and Clinton never became “acting presidents.” As Roberts relates, it was JFK’s assassination that prompted the 25th Amendment’s ratification in 1967, providing for the vice president to assume the presidency upon the chief executive’s documented incapacitation. We can be grateful that Edith Wilson’s unprecedented and unofficial substitution for her husband demonstrated the need for such a constitutional remedy for presidential illness.
Barbara A. Perry, the Gerald L. Baliles professor and presidential studies director at the University of Virginia’s Miller Center, is the author of “Jacqueline Kennedy: First Lady of the New Frontier” and “Rose Kennedy: The Life and Times of a Political Matriarch.”
Untold Power
The Fascinating Rise and Complex Legacy of First Lady Edith Wilson
By Rebecca Boggs Roberts
Viking. 302 pp. $30
Barbara A. Perry, the Gerald L. Baliles professor and presidential studies director at the University of Virginia’s Miller Center, is the author of “Jacqueline Kennedy: First Lady of the New Frontier” and “Rose Kennedy: The Life and Times of a Political Matriarch.”
This piece of art will be lost on most people of Dundee
A truism is a claim that is so obvious or self-evident as to be hardly worth mentioning, except as a reminder or as a rhetorical or literary device.
a little knowledge can go a long way
a lot of professionals are crackpots
a man can't know what it is to be a mother
a name means a lot just by itself
a positive attitude means all the difference in the world
a relaxed man is not necessarily a better man
a sense of timing is the mark of genius
a sincere effort is all you can ask
a single event can have infinitely many interpretations
a solid home base builds a sense of self
a strong sense of duty imprisons you
absolute submission can be a form of freedom
abstraction is a type of decadence
abuse of power comes as no surprise
action causes more trouble than thought
alienation produces eccentrics or revolutionaries
all things are delicately interconnected
ambition is just as dangerous as complacency
ambivalence can ruin your life
an elite is inevitable
anger or hate can be a useful motivating force
animalism is perfectly healthy
any surplus is immoral
anything is a legitimate area of investigation
artificial desires are despoiling the earth
at times inactivity is preferable to mindless functioning
at times your unconsciousness is truer than your conscious mind
automation is deadly
awful punishment awaits really bad people
bad intentions can yield good results
being alone with yourself is increasingly unpopular
being happy is more important than anything else
being judgmental is a sign of life
being sure of yourself means you're a fool
believing in rebirth is the same as admitting defeat
boredom makes you do crazy things
calm is more conductive to creativity than is anxiety
categorizing fear is calming
change is valuable when the oppressed become tyrants
chasing the new is dangerous to society
children are the most cruel of all
children are the hope of the future
class action is a nice idea with no substance
class structure is as artificial as plastic
confusing yourself is a way to stay honest
crime against property is relatively unimportant
decadence can be an end in itself
decency is a relative thing
dependence can be a meal ticket
description is more important than metaphor
deviants are sacrificed to increase group solidarity
disgust is the appropriate response to most situations
disorganization is a kind of anesthesia
don't place to much trust in experts
drama often obscures the real issues
dreaming while awake is a frightening contradiction
dying and coming back gives you considerable perspective
dying should be as easy as falling off a log
eating too much is criminal
elaboration is a form of pollution
emotional responses ar as valuable as intellectual responses
enjoy yourself because you can't change anything anyway
ensure that your life stays in flux
even your family can betray you
every achievement requires a sacrifice
everyone's work is equally important
everything that's interesting is new
exceptional people deserve special concessions
expiring for love is beautiful but stupid
expressing anger is necessary
extreme behavior has its basis in pathological psychology
extreme self-consciousness leads to perversion
faithfulness is a social not a biological law
fake or real indifference is a powerful personal weapon
fathers often use too much force
fear is the greatest incapacitator
freedom is a luxury not a necessity
giving free rein to your emotions is an honest way to live
go all out in romance and let the chips fall where they may
going with the flow is soothing but risky
good deeds eventually are rewarded
government is a burden on the people
grass roots agitation is the only hope
guilt and self-laceration are indulgences
habitual contempt doesn't reflect a finer sensibility
hiding your emotions is despicable
holding back protects your vital energies
humanism is obsolete
humor is a release
ideals are replaced by conventional goals at a certain age
if you aren't political your personal life should be exemplary
if you can't leave your mark give up
if you have many desires your life will be interesting
if you live simply there is nothing to worry about
ignoring enemies is the best way to fight
illness is a state of mind
imposing order is man's vocation for chaos is hell
in some instances it's better to die than to continue
inheritance must be abolished
it can be helpful to keep going no matter what
it is heroic to try to stop time
it is man's fate to outsmart himself
it is a gift to the world not to have babies
it's better to be a good person than a famous person
it's better to be lonely than to be with inferior people
it's better to be naive than jaded
it's better to study the living fact than to analyze history
it's crucial to have an active fantasy life
it's good to give extra money to charity
it's important to stay clean on all levels
it's just an accident that your parents are your parents
it's not good to hold too many absolutes
it's not good to operate on credit
it's vital to live in harmony with nature
just believing something can make it happen
keep something in reserve for emergencies
killing is unavoidable but nothing to be proud of
knowing yourself lets you understand others
knowledge should be advanced at all costs
labor is a life-destroying activity
lack of charisma can be fatal
leisure time is a gigantic smoke screen
listen when your body talks
looking back is the first sign of aging and decay
loving animals is a substitute activity
low expectations are good protection
manual labor can be refreshing and wholesome
men are not monogamous by nature
moderation kills the spirit
money creates taste
monomania is a prerequisite of success
morals are for little people
most people are not fit to rule themselves
mostly you should mind your own business
mothers shouldn't make too many sacrifices
much was decided before you were born
murder has its sexual side
myth can make reality more intelligible
noise can be hostile
nothing upsets the balance of good and evil
occasionally principles are more valuable than people
offer very little information about yourself
often you should act like you are sexless
old friends are better left in the past
opacity is an irresistible challenge
pain can be a very positive thing
people are boring unless they are extremists
people are nuts if they think they are important
people are responsible for what they do unless they are insane
people who don't work with their hands are parasites
people who go crazy are too sensitive
people won't behave if they have nothing to lose
physical culture is second best
planning for the future is escapism
playing it safe can cause a lot of damage in the long run
politics is used for personal gain
potential counts for nothing until it's realized
private property created crime
pursuing pleasure for the sake of pleasure will ruin you
push yourself to the limit as often as possible
raise boys and girls the same way
random mating is good for debunking sex myths
rechanneling destructive impulses is a sign of maturity
recluses always get weak
redistributing wealth is imperative
relativity is no boon to mankind
religion causes as many problems as it solves
remember you always have freedom of choice
repetition is the best way to learn
resolutions serve to ease our conscience
revolution begins with changes in the individual
romantic love was invented to manipulate women
routine is a link with the past
routine small excesses are worse than then the occasional debauch
sacrificing yourself for a bad cause is not a moral act
salvation can't be bought and sold
self-awareness can be crippling
self-contempt can do more harm than good
selfishness is the most basic motivation
selflessness is the highest achievement
separatism is the way to a new beginning
sex differences are here to stay
sin is a means of social control
slipping into madness is good for the sake of comparison
sloppy thinking gets worse over time
solitude is enriching
sometimes science advances faster than it should
sometimes things seem to happen of their own accord
spending too much time on self-improvement is antisocial
starvation is nature's way
stasis is a dream state
sterilization is a weapon of the rulers
strong emotional attachment stems from basic insecurity
stupid people shouldn't breed
survival of the fittest applies to men and animals
symbols are more meaningful than things themselves
taking a strong stand publicizes the opposite position
talking is used to hide one's inability to act
teasing people sexually can have ugly consequences
technology will make or break us
the cruelest disappointment is when you let yourself down
the desire to reproduce is a death wish
the family is living on borrowed time
the idea of revolution is an adolescent fantasy
the idea of transcendence is used to obscure oppression
the idiosyncratic has lost its authority
the most profound things are inexpressible
the mundane is to be cherished
the new is nothing but a restatement of the old
the only way to be pure is to stay by yourself
the sum of your actions determines what you are
the unattainable is invariable attractive
the world operates according to discoverable laws
there are too few immutable truths today
there's nothing except what you sense
there's nothing redeeming in toil
thinking too much can only cause problems
threatening someone sexually is a horrible act
timidity is laughable
to disagree presupposes moral integrity
to volunteer is reactionary
torture is barbaric
trading a life for a life is fair enough
true freedom is frightful
unique things must be the most valuable
unquestioning love demonstrates largesse of spirit
using force to stop force is absurd
violence is permissible even desirable occasionally
war is a purification rite
we must make sacrifices to maintain our quality of life
when something terrible happens people wake up
wishing things away is not effective
with perseverance you can discover any truth
words tend to be inadequate
worrying can help you prepare
you are a victim of the rules you live by
you are guileless in your dreams
you are responsible for constituting the meaning of things
you are the past present and future
you can live on through your descendants
you can't expect people to be something they're not
you can't fool others if you're fooling yourself
you don't know what's what until you support yourself
you have to hurt others to be extraordinary
you must be intimate with a token few
you must disagree with authority figures
you must have one grand passion
you must know where you stop and the world begins
you can understand someone of your sex only
you owe the world not the other way around
you should study as much as possible
your actions ae pointless if no one notices
your oldest fears are the worst ones
Located between San Francisco and San Jose in the heart of Silicon Valley, Stanford University is recognized as one of the world's leading research and teaching institutions. It is located in Palo Alto, California.
The Bankstown Library and Knowledge Centre is a mirror to the growth of our city. As our city has modernised, rejuvenated and diversified so has our principal public learning facility.
The new $22 million facility which officially opened on 5 April 2014 is the ultimate piece of civic infrastructure and one which will benefit our community for generations to come.
The adaptive reuse of the former Town Hall site has resulted in a 3 level facility comprising:
A 5,000sqm state-of-the-art National standard Library, containing amongst other things:
- A dedicated Children's Library area;
- A local history section;
- An outdoor reading area;
- State-of-the-art technology; and
- An iconic floor-to-ceiling 'Green Wall' full of living plants;
300-seat Bryan Brown Theatre;
Publicly available function and conference rooms and exhibition areas; and
A café;
Source: The Council
Commissioned by Bankstown City Council and designed by fjmt, the Bankstown Library and Knowledge Centre sets a new benchmark in sustainable public building design through the adaptive reuse, salvage, recycling and renovation of the existing Bankstown Town Hall. The development serves to revitalise a dislocated site and create a rich spatial experience for community members and visitors. Sustainable design principles and innovative high performance environmental systems informed all design decisions to create this integrated, flexible, state-of-the-art community hub.
The building offers an integrated, inclusive and flexible series of spaces containing; a new library over three levels, a three-hundred seat theatre, community conference facilities, new cafe and community information wall. Public domain improvements for the redevelopment of Paul Keating Park include: addition of an aquatic sculpture garden, new street trees and off-street parking and an all weather bus drop-off zone. The modernised facilities and surrounding public space encourages visitors to exchange ideas, interact spontaneously and participate in community programmes. The BLaKC is committed to establishing a contemporary shared sense of place within the Bankstown civic precinct.
Source FjMT
This is n interesting area to visit at night but because of the variety of lights it is difficult to photograph in the area.
The Lagan Weir, completed in 1994 at a cost of £14m, is located in Belfast and crosses the River Lagan between the Queen Elizabeth Bridge and the M3 cross-harbour bridge.
The "Lagan Lookout" housing the weir controls, CCTV surveillance system and visitors centre also formed part of the project and is located on the Donegall Quay side of the river. The visitor's centre is located upstairs in the Lagan Lookout building and houses a public exhibition to provide information on the function of the weir and the history of the River Lagan. The weir gate control centre, security, CCTV system and welfare facilities for River Management personnel are located on the ground floor. Equipment storage is located in the basement. The Lagan Weir consists of five weir gates and four intermediate gatehouses. A tunnel traverses under the River Lagan, which connects to both quaysides and to each of the gatehouses. Primarily, this provides access to the gatehouses for maintaining the weir gate motors.
A pedestrian footbridge was constructed over the weir and connects Donegall Quay with Queen's Quay. The original bridge, which was narrow and required spiral access ramps at either end, was located above the weir gates and supported by the weir gatehouse structures. This was demolished in 2014 in order to be replaced in 2015 by a new structure, which would provide access for both cyclists and pedestrians. The new bridge was erected by GRAHAM Construction at a cost of £5,000,000. It is 120m long and 10m wide at its widest point.
m.facebook.com/story.php/?id=895211010529023&story_fb...
He who does not doubt, does not learn.
by Dutch poet Coornhert.
And learning gives knowledge.
Fang, a Pharmacology major ~ has knowledge of Medicine, Martial Arts, and is in great physical health.
Recently he ran a marathon..
Seriously you want a guy like Fang in your corner ! LOL..
i lighted him up with an AB1600 and a 580 EX II ..
really simple set up.
580 EXII was on FULL power with a shoot thru umbrella and the AB1600 was the 86 PLM..
we did this shot on top of a parking garage.. i don't have a studio that is why.. LOL>.
REFORD GARDENS | LES JARDINS DE METIS
Beautiful flowers at Reford Gardens.
Visit : www.refordgardens.com/
Photo of that painting taken at ESTEVAN LODGE in August 2012.
Info from Wikipedia:
Elsie Stephen Meighen - born January 22, 1872, Perth, Ontario - and Robert Wilson Reford - born in 1867, Montreal - got married on June 12, 1894.
Elsie Reford was a pioneer of Canadian horticulture, creating one of the largest private gardens in Canada on her estate, Estevan Lodge in eastern Québec. Located in Grand-Métis on the south shore of the St. Lawrence River, her gardens have been open to the public since 1962 and operate under the name Les Jardins de Métis and Reford Gardens.
Born January 22, 1872 at Perth, Ontario, Elsie Reford was the eldest of three children born to Robert Meighen and Elsie Stephen. Coming from modest backgrounds themselves, Elsie’s parents ensured that their children received a good education. After being educated in Montreal, she was sent to finishing school in Dresden and Paris, returning to Montreal fluent in both German and French, and ready to take her place in society.
She married Robert Wilson Reford on June 12, 1894. She gave birth to two sons, Bruce in 1895 and Eric in 1900. Robert and Elsie Reford were, by many accounts, an ideal couple. In 1902, they built a house on Drummond Street in Montreal. They both loved the outdoors and they spend several weeks a year in a log cabin they built at Lac Caribou, south of Rimouski. In the autumn they hunted for caribou, deer, and ducks. They returned in winter to ski and snowshoe. Elsie Reford also liked to ride. She had learned as a girl and spent many hours riding on the slopes of Mount Royal. And of course, there was salmon-fishing – a sport at which she excelled.
In her day, she was known for her civic, social, and political activism. She was engaged in philanthropic activities, particularly for the Montreal Maternity Hospital and she was also the moving force behind the creation of the Women’s Canadian Club of Montreal, the first women club in Canada. She believed it important that the women become involved in debates over the great issues of the day, « something beyond the local gossip of the hour ». Her acquaintance with Lord Grey, the Governor-General of Canada from 1904 to 1911, led to her involvement in organizing, in 1908, Québec City’s tercentennial celebrations. The event was one of many to which she devoted herself in building bridges with French-Canadian community.
During the First World War, she joined her two sons in England and did volunteer work at the War Office, translating documents from German into English. After the war, she was active in the Victorian Order of Nurses, the Montreal Council of Social Agencies, and the National Association of Conservative Women.
In 1925 at the age of 53 years, Elsie Reford was operated for appendicitis and during her convalescence, her doctor counselled against fishing, fearing that she did not have the strength to return to the river.”Why not take up gardening?” he said, thinking this a more suitable pastime for a convalescent woman of a certain age. That is why she began laying out the gardens and supervising their construction. The gardens would take ten years to build, and would extend over more than twenty acres.
Elsie Reford had to overcome many difficulties in bringing her garden to life. First among them were the allergies that sometimes left her bedridden for days on end. The second obstacle was the property itself. Estevan was first and foremost a fishing lodge. The site was chosen because of its proximity to a salmon river and its dramatic views – not for the quality of the soil.
To counter-act nature’s deficiencies, she created soil for each of the plants she had selected, bringing peat and sand from nearby farms. This exchange was fortuitous to the local farmers, suffering through the Great Depression. Then, as now, the gardens provided much-needed work to an area with high unemployment. Elsie Reford’s genius as a gardener was born of the knowledge she developed of the needs of plants. Over the course of her long life, she became an expert plantsman. By the end of her life, Elsie Reford was able to counsel other gardeners, writing in the journals of the Royal Horticultural Society and the North American Lily Society. Elsie Reford was not a landscape architect and had no training of any kind as a garden designer. While she collected and appreciated art, she claimed no talents as an artist.
Elsie Stephen Reford died at her Drummond Street home on November 8, 1967 in her ninety-sixth year.
In 1995, the Reford Gardens ("Jardins de Métis") in Grand-Métis were designated a National Historic Site of Canada, as being an excellent Canadian example of the English-inspired garden.(Wikipedia)
Visit : en.wikipedia.org/wiki/Elsie_Reford
Visit : www.refordgardens.com/
LES JARDINS DE MÉTIS
Créés par Elsie Reford de 1926 à 1958, ces jardins témoignent de façon remarquable de l’art paysager à l’anglaise. Disposés dans un cadre naturel, un ensemble de jardins exhibent fleurs vivaces, arbres et arbustes. Le jardin des pommetiers, les rocailles et l’Allée royale évoquent l’œuvre de cette dame passionnée d’horticulture. Agrémenté d’un ruisseau et de sentiers sinueux, ce site jouit d’un microclimat favorable à la croissance d’espèces uniques au Canada. Les pavots bleus et les lis, privilégiés par Mme Reford, y fleurissent toujours et contribuent , avec d’autres plantes exotiques et indigènes, à l’harmonie de ces lieux.
Created by Elsie Reford between 1926 and 1958, these gardens are an inspired example of the English art of the garden. Woven into a natural setting, a series of gardens display perennials, trees and shrubs. A crab-apple orchard, a rock garden, and the Long Walk are also the legacy of this dedicated horticulturist. A microclimate favours the growth of species found nowhere else in Canada, while the stream and winding paths add to the charm. Elsie Reford’s beloved blue poppies and lilies still bloom and contribute, with other exotic and indigenous plants, to the harmony of the site.
Commission des lieux et monuments historiques du Canada
Historic Sites and Monuments Board of Canada.
Gouvernement du Canada – Government of Canada
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The library of the prince-bishops inside the Palais Rohan, Strasbourg, Grand Est, France
Some background information:
The Palais Rohan (in English: "Rohan Palace") is the former residence of the prince-bishops and cardinals of Strasbourg from the House of Rohan, an ancient French noble family. It was built next to Strasbourg Cathedral in the 1730s and is considered a masterpiece of French Baroque architecture. Since its completion in 1742, the palace has hosted a number of French monarchs such as Louis XV, Marie Antoinette, Napoleon Bonaparte and Joséphine, and Charles X.
In 1727 the French cardinal Armand Gaston Maximilien de Rohan commissioned the architect Robert de Cotte to design the palace. Building work on the Palais Rohan took place from 1732 until 1742. A budget of 344,000 French livres had been established for the construction – 200,000 livres lent from the Cathedral chapter and 144,000 raised as local taxes over a period of twelve years – but the final cost is estimated at one million French livres (being roughly the equivalent of 15 Mio. euros today). The palace is mostly built in yellow sandstone, with pink sandstone for the less visible parts.
The House of Rohan owned the palace until the French Revolution, when it was confiscated, declared state owned, and finally auctioned off in 1791. Bought by the municipality, it became the new hôtel de ville (in English: "town hall") of Strasbourg in the same year, which it remained until 1805. In that year, the municipality presented it to Napoleon Bonaparte, who returned the Hôtel de Hanau in exchange.
For both parties this arrangement proved favourable: For the municipality the maintenance of the Hôtel de Hanau was less costly than that of the larger Palais Rohan. And for Napoleon the Palais Rohan was the more conspicuous display of grandeur. As for the palace, imperial ownership meant renewed splendour. Some of the interiors were then refurbished to the liking of his wife Joséphine de Beauharnais and these interiors are still largely the current furnishings.
In 1871, the French defeat in the Franco-Prussian War signified the end of French and the beginning of German rule over Alsace, which had until 1681 been linked to Germany through the Holy Roman Empire. France had to cede the departments of Bas-Rhin, Haut-Rhin, and Moselle to the newly created German Empire. Between 1872 and 1884, the Palais Rohan was used by the newly established Kaiser-Wilhelms-Universität (in English: "Emperor Wilhelm University"). At first, it was the seat of the faculties of law, philosophy, and sciences, before it served as the university's library until 1895.
After this, the palace again became the property of the city that converted it into a museum of art. After the return of Alsace to French rule in 1918, the new director of the Musée des beaux-arts and the Musée des arts décoratifs put major efforts into presenting the Palais Rohan as a coherent whole again. In 1944, during World War II, the palace was damaged by British and American bombs, but after the war, restoration measures were undertaken soon. Today, the State Apartments are open to the puplic. But the palace also houses three museums, the Musée des beaux-arts (in English: "Museum of Fine Arts"), Musée des arts décoratifs (in English: "Museum of Decorative Arts") as well as the Musée archéologique (in English: "Archaeological Museum")-
Strasbourg is the capital and largest city of the Grand Est region of France and also the capital of the Bas-Rhin département. Furthermore it is the official seat of the European Parliament. Today the inner city of Strasbourg has about 276,170 inhabitants, while its metropolitan area has about 780,000 residents, making it the ninth largest metropolitan area in France. Strasbourg is located very close to the border with Germany in the historic region of Alsace. This strategically important position as a borderland was responsible for both region and city being an apple of discord between France and Germany for many centuries.
But although Strasbourg was violently disputed throughout history, it has also always been a cultural bridge between France and Germany, especially through the University of Strasbourg, currently the second largest in France, and the coexistence of Catholic and Protestant culture.
The historic city centre of Strasbourg, the Grande Île (in English: "Grand Island") and thereby also the old quarter La Petite France with the Ponts Couverts as well as the famous Cathedral of Our Lady of Strasbourg, was classified a World Heritage Site by the UNESCO as early as 1988. It was the first time such an honour was placed on an entire city centre. By the way, the cathedral is widely considered to be among the finest examples of high Gothic architecture.
Strasbourg is situated on the eastern border of France with Germany. This border is formed by the Rhine, which also forms the eastern border of the modern city, facing across the river to the German town Kehl. The historic core of Strasbourg however lies on the Grande Île in the river Ill, which here flows parallel to the Rhine. The natural courses of the two rivers eventually join some distance downstream of Strasbourg, although several artificial waterways now connect them within the city.
Strasbourg is one of the de facto capitals of the European Union (alongside Brussels and Luxembourg), as it is the seat of several European institutions, such as the Council of Europe (with its European Court of Human Rights, its European Directorate for the Quality of Medicines and its European Audiovisual Observatory) and the Eurocorps, as well as the European Parliament and the European Ombudsman of the European Union. The city is also the seat of the Central Commission for Navigation on the Rhine and the International Institute of Human Rights.
The Roman camp of Argentoratum, from which the city of Strasbourg grew, was first mentioned in 12 BC. Between 362 and 1262, Strasbourg was governed by the bishops of Strasbourg. In 1262, the citizens violently rebelled against the bishop's rule and Strasbourg became a free imperial city within the Holy Roman Empire of German Nation. In 1349, Strasbourg was the site of one of the worst pogroms of the Middle Ages, when over a thousand Jews were publicly burned to death. In the early 16th century the town was one of the first German cities to embrace the protestant, Lutheran faith. Because of this, it became a centre of humanistic learning and book printing. The first newspaper in Europe was printed in Strasbourg.
In 1681, the city was annexed by the French king Louis XIV, who took profit from the chaos following the Thirty Years' War in Germany. But France still kept treating the Alsace region as a de facto foreign province until the outbreak of the French Revolution in 1789. The customs barrier alongside the Vosges mountains continued to exist while there still wasn’t any customs barrier between Germany and the Alsace region. Furthermore the town kept striking German coins until 1708. From 1770 to 1771, Johann Wolfgang von Goethe studied in Strasbourg. At this time the town was an important hub of the so-called "Sturm und Drang" movement in German literature.
In 1792, Claude Joseph Rouget de Lisle composed the Marseillaise in Strasbourg, the French national anthem, right after the French declaration of war against Austria. In the years 1805, 1806 and 1809, Napoleon Bonaparte sojourned in Strasbourg, together with his first wife Joséphine de Beauharnais. They used Palais Rohan as their domicile and Joséphine re-decorated several rooms according to her own taste and the fashion of the time.
After the Franco-Prussian War that lasted from 1870 to 1871, the city became German again, until 1918, when it reverted to France after the end of World War I. When France was defeated by Germany in 1940 in the course of World War II, the city and its still predominantly German-speaking population came under German control again. However, since the end of 1944, when Strasbourg was taken by Allied forces, it is again a French town. As a concession to the German-speaking section of the city’s residents, the street signs in Strasbourg are all bilingual.
Besides being one of the de facto capitals of the European Union, Strasbourg is an important economic centre of manufacturing and engineering, as well as a hub of road, rail and river transportation. However, tourism also plays a major role in the town’s economy of today. Many tourists from all Europe, the US and Asia crowd Strasbourg’s streets at all seasons of the year, going sightseeing through this beautiful romantic historic city with its many old half-timbered houses.
(This is a re-edit of a photo I had already uploaded. )
Tree in rural Kansas northwest of Kansas City.
without clear, honest self-knowledge…
all other 'knowledge' is built on somewhat shaky foundations ;o)
Today, I finally get to try the Fujinon XF50-140mm for the first time in the Fuji Photo Walk Event. The greatest outcome of this event was to interact with different Fujifilm photographers.
The event took place at the Trout Lake Park. I think around 20-30 people showed up. As I arrived I quickly tried the XF10-24mm. It is a great lens and quite useful for landscape photography. I used it for 30 minutes and swapped to the XF50-140mm. It is definitely a heavy lens. My arm got a bit tired after an hour of shooting.
My initial impression is that the lens is excellent; it is very fast as it locks on to the subject without any problems. The images are pretty sharp (not as sharp as the XF90mm). I was about to keep away my distance between the subject so that he can "be" himself...and I got the shot I like today!
Location: Vancouver, BC (Trout Lake Park)