View allAll Photos Tagged relatable
Sure, it's not clever, and sure, I'm not actually gonna buy it.
But it’s relatable. :P
Honestly I just wanted to use this drawing I did a little while ago. Enjoy.
Finally I got to meet this delightful man in person!! My official #harshbeautiful portrait of John Mercer, Professor of Gender and Sexuality at Birmingham City University. John wrote a beautiful essay for my Harshbeautiful book, about my “practice of care” in the way I relate to my sitters. John has published profoundly important books about objectification, and about gay pornography. Highly recommended.
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To order yourself a copy of my book which features John’s essay: jamesmbarrett.com/limited-edition-book/
Zylophagy relates to animals that eat wood. A great many insects are 'Xylophagous', especially in their larval stages. Termites come to mind when we think of insects that eat wood and cause a great deal of damage to wooden structures.
In this photo, a slice of a grand hickory tree shows the larva of a Hickory borer (Megacyllene caryae). The feces, left behind as it burrows, is packed almost as hard as the hickory wood! The adult looks like www.flickr.com/photos/centavo/8143693572
And this is a no-glam biology major idea of a "Holiday Ornament", made of a piece of hickory with the bored tunnels carved free and washed. You can see that a heavy infestation leaves almost no wood left! www.flickr.com/photos/goat_mountain/22939061584
There was a post relating to a move from Burton to Barrow Hill and back that interfered with my day today. Needless to say I got that totally wrong but that's another story. In the meantime my initial plan of doing some shots at Whitacre Junction was interrupted by this early move. I had this but thought I would get to Burton before the '56'/ '43' combination move. Little did I know that I was looking at the wrong schedule on RTT.
I screwed up on that maybe but it did help to towards me having a better day out than I could have planned....
The International Bomber Command Centre (IBCC) a memorial relating the historical impact of and on Bomber Command during the Second World War. Located on Canwick Hill, overlooking the city of Lincoln in Lincolnshire.
The city of Lincoln was selected for the location of the IBCC because 27 RAF Bomber Command stations (over a third of all Bomber Command stations) were based in the county during World War II. The large amount of airfields led to Lincolnshire being nicknamed the "Bomber County".
Located at Canwick Hill, the centre is just under two and half miles from RAF Waddington, which suffered the greatest losses of any Bomber Command station, and close to the former Avro aircraft production facility at Bracebridge Heath. A view of Lincoln Cathedral, a prominent landmark for aircrews, forms an important part of the vista from the centre of the Memorial Spire.
The aim of the IBCC is to tell the personal stories of members of the RAF Bomber Command, ground crew and civilians impacted by the bombing campaigns during the Second World War. The centre will also provide a comprehensive record of the role of Bomber Command's squadrons and to digitally display historical documentation and photographs relating to the activity of Bomber Command.
Within the grounds of the International Bomber Command Centre the Spire Memorial was erected on 10 May 2015. The memorial is a spire, reflecting the connection to Lincoln Cathedral. Created out of Corten A weathering steel, it is based on the dimensions of the wingspan of a Lancaster bomber, being 102ft high and 16ft at the base. The Spire was officially unveiled in October 2015 to an audience of 3,600 guests including 312 Bomber veterans.
The spire is encircled by walls carrying the names of all 57,871 men and women who gave their lives whilst serving in or supporting Bomber Command. This is the only place in the world where all these losses are memorialised.
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Uses: Anything relating to finance and money.
Free Creative Commons Finance Images... I created these images in my studio and have made them all available for personal or commercial use. Hope you like them and find them useful.
To see more of our CC by 2.0 finance images click here... see profile for attribution.
Built in 1870, this Richardsonian Romanesque-style former psychiatric hospital was designed by Henry Hobson Richardson to serve the population of the rapidly growing urban areas in Western New York with more advanced mental health treatment. Sitting among a large park-like campus designed by Frederick Law Olmsted and Calvert Vaux, the rusticated Medina red sandstone and brick structures of the hospital are laid out primarily according to the Kirkbride plan. The the largest commission by footprint and square footage designed by Richardson during his storied and significant career, being one of the earliest examples of his signature Richardsonian Romanesque style, which mixes rusticated stone with Romanesque architecture to create romantic picturesque compositions reminiscent of Medieval castles and churches in Europe.
The campus was expanded over time with the construction of additional wings in red brick on either side of the original Medina sandstone buildings, which consists of the central five wings, the three brick wings at the eastern end of the complex having been removed in the 1970s to make way for a modern psychiatric facility, despite the complex’s historic and architectural significance having been recognized during the 1960s. Additional buildings not in the kirkbride formation were scattered around the grounds, including a greenhouse behind the main building, several smaller service and utility buildings, and buildings that were constructed to provide additional wards to house patients during the early 20th Century, as well as buildings meant to house staff.
When the hospital was in operation, patients were segregated by sex, with male patients being housed in the eastern pavilions, and female patients being housed in the western pavilions. The building was utilized as a psychiatric hospital known as the Buffalo State Asylum until the 1970s, when changing methods of treating psychiatric illness were developed, leading to the building becoming obsolete and newer facilities being built on the grounds. The central wing of the complex, however, remained in use as administrative offices for the still-operating psychiatric treatment facilities on the property until 1994.
The building went through a period of significant and prolonged deterioration and uncertainty between the 1970s and 2008, with the unsecured facility becoming vandalized, decayed, and unsafe. However, in 2008, in the wake of a successful lawsuit filed by the Preservation Coalition of Erie County, the State of New York was forced to commit $100 million in order to rehabilitate the structure. Between the spring of 2008 and the fall of 2012, the complex was stabilized, and in 2013, the South Lawn was converted from parking lots back into the original, verdant green space it was meant to be. In 2017, the first phase of the building's adaptive reuse and rehabilitation was completed, which transformed the central three pavilions into the Hotel Henry and Conference Center, with the Buffalo Architecture Center also opening in the renovated structure. The plans for the complex were to convert the remaining intact but vacant pavilions into additional space for the Hotel Henry Urban Resort Conference Center, which would have been spectacular once it transformed and revitalized the amazing historic structure. However, due to restrictions and economic effects relating to the recent pandemic, Hotel Henry became insolvent and closed in 2021.
The complex consisted of a central wing with two tall towers that housed administrative facilities, flanked by five pavilions on each side, which progressively stair-step north from the central pavilion, a key feature of the Kirkbride plan, with a total of 11 structures in the complex, with three brick pavilions having been removed from the east side of the complex. The central wing features two towers with steeply-pitched copper-clad roofs, turrets at the corners, shed dormers, and corbeling, hipped dormers of varying sizes, with recessed panels and windows of varying sizes helping tie it back to its medieval aesthetic inspiration. The wing also features wall dormers, windows with arched transoms and stone trim, gabled roofs, and two-story arced connecting corridors that link it to the pavilions next to it on either side, features that are shared with the other medina sandstone buildings in the Richardson-designed portion of the complex. The front of the central wing features a porch with arched openings supported by columns with ornate capitals, tile mosaics on the faces of the vaults and blind arches on the porch, and a central doorway with an arched transom. The rear facade has been slightly modified with the installation of a curtain wall where an addition had been connected to the building in the mid-20th Century, which was added to serve as a primary and fully accessible entrance to the hotel that formerly operated in the building, with a large metal canopy having been added to this side of the building in 2021-22. To either side of the main wing are a total of four medina sandstone wings that formerly housed patient wards, which are largely identical and feature hipped and gabled roofs, wall dormers, windows with stone trim and arched transoms, arced two-story connecting corridor structures, and chain link-enclosed steel and concrete porches on the unrestored outer wings, which were once present on all of the wards, but were removed on the wards that were restored.
To the north and west of the sandstone structure are a series of red brick wings and buildings in various states of deterioration, with the two western wings being similar in appearance to the medina sandstone wings, but one floor shorter, blocky four-story red brick wings with low-slope roofs to the rear of the outermost sandstone wings, and two one-story service buildings behind the middle wings that flank the central wing, which feature hipped roofs, and differ a lot in materiality and details. At the very end of the western wings is a wing that is turned 90 degrees from the wing it is attached to and is roughly H-shaped, being only one story in height, featuring a gabled roof, a wooden porch with doric columns at the northwest corner, and a one-story bay window in the middle of the north facade. These wings are in much worse condition than the sandstone portions of the complex.
The complex was listed on the National Register of Historic Places in 1973, and was named a National Historic Landmark in 1986. The complex’s future is presently uncertain, with a large section of copper missing from the north side of the roof of the east tower on the central wing, many of the wings still languishing in abandonment and severe disrepair, and no longer having an anchoring business to preserve and reuse the buildings.
Work Day / Social Distancing Day 92, 06/15/2020, Manhattan, NY
Apple iPhone XR
iPhone XR back camera 4.25mm f/1.8
ƒ/1.8 4.2 mm 1/120 64
Excerpt from historicplaces.ca:
Description of Historic Place
Situated on the bank of the Credit River, the former private estate of Riverwood encompasses 150 acres of landscaped and naturally vegetated grounds, two houses, a barn and numerous structures, that relate to its former farming activity. Today, as a public park, it offers four interpretive terraces that relate the history of the property.
Riverwood was designated by City of Mississauga, By-law 505-2004, as a property of heritage significance.
Heritage Value
Riverwood is a 150 acre property nestled on the east bank of the Credit River. Originally a Crown land grant in 1833 to Peter McDougall, the property saw numerous owners, until it was purchased, in 1913, by W. R. Percy and Ida Parker. Parker had a stone cottage built on the ruins of a former building and used it as a summer cottage. In 1919, he commissioned architect A. S. Mathers to design a main house, which he named Riverwood. As a prominent Toronto lawyer and mining executive, Parker moved in high business and social circles and used Riverwood for entertaining influential merchants and politicians. Riverwood's most famous, and frequent, Canadian visitor was Prime Minister William Lyon Mackenzie King.
Due to financial difficulties resulting from the 1929 stock market crash and Parker's death in 1931, Ida Parker sold her property in three stages: in the late 1930s, her daughter Margaret MacEwan purchased the parcel that contained the stone cottage; in the 1940s, John and Theodosia Zaichuk bought the upper farm parcel; in 1954, Hyliard Chappell Q.C. (M.P. for Peel South, 1968-1972) and his wife Grace acquired the Riverwood parcel.
In the 1990s, it was re-assembled into a single property when the City of Mississauga purchased all three parcels. Partnering with the Credit Valley Conservation Authority and the Mississauga Garden Council, the City turned Riverwood into a public garden park, dividing it into four interpretive terraces, each named for the most recent owners: Bird Terrace, MacEwan Terrace, Zaichuk Terrace and Chappell Terrace.
The Bird and Zaichuk terraces are significant for historical reasons, as they offer examples of agricultural practices, farming techniques and rural living along the Credit River in the mid-19th century. MacEwan House is architecturally significant as a good example of a modest single-storey vernacular stone cottage. It was built by the Parkers c. 1914 on the ruins of an earlier structure, using local shale and featuring a pitched roof and multi-paned casement windows. The house was enlarged in the 1950s with an addition on the east being constructed in a similar style. The basement floor is made of concrete and horseshoes from a prize-winning horse have been embedded into it. The MacEwan barn is one-and-a-half storeys and dates from around 1865. Constructed of heavy hewn timber and clad in vertical boards throughout, it has a pitched roof and three-over-three paned windows.
The Chappell House is constructed of Credit Valley stone collected on the property. It was designed by architect A. S. Mathers in the Arts and Crafts style to blend in with the natural surroundings. It is U-shaped, with two wings extending from the dominant central portion. The steeply pitched cross-hip roof, which is covered in wood shingles, and the external chimney located in the front façade, are the dominant features. This chimney contains a stone shield with a hand-carved inscription. Two dormers break the roofline on either side of this chimney while two internal chimneys protrude above the roof.
The property is particularly valued as an important cultural landscape. Its context within the Credit River corridor has played a role in its use for farming. Its terrain and topography permitted landscape architects William Harries, Alfred Hall and Arthur Kruse to take advantage of the natural beauty in creating spectacular landscaping. The original design is still intact, with formal gardens near the main house and naturalistic plantings further afield. Other features that contribute to the landscaping include a courtyard with circular drive around a central lily pond, flagstone walkways that lead from the house to the gardens, a woodland pool and remnants of walls and fence lines. Riverwood is currently a public park and home to Visual Arts Mississauga and the Mississauga Garden Council.
Character-Defining Elements
Character defining elements that reflect the heritage value of Riverwood include its:
- spatial layout which reflects on the early development of Mississauga
- size and location along the Credit river where early agricultural practices, farming techniques and rural living were once prominent
- Arts and Crafts style of the Parker/Chappell House and its construction in Credit Valley stone, its design by A. S. Mathers, the U-shaped floor plan, cross-hip roof, wood shingles, external chimney
- vernacular style of the MacEwan House, with its stone construction, pitched roof and concrete basement floor
- location on the bank of the Credit River
- landscaping continuum, from formal to natural, including man-made structures of courtyard, driveway, pond, walkways, nature trails and woodland pool
- one-and-a-half storey MacEwan barn with heavy hewn timber and clad in vertical boards, pitched roof and three-over-three paned windows
- remnants of walls and fence lines
Real Name: Victoria Frankenstein
Gender: Female
Alignment: Villain
Powers: None
"Name": Evelyn
Alias: Frankenstein's Monster
Gender: Female
Powers: Durability, Super Strength, and Endurance. Zombie Physiology, Disease Immunity, Healing Factor
Alignment: Villain
"Name": Adam
Alias/Title: The Monster's Groom
Gender: Male
Powers: Zombie Physiology, Disease Immunity, Enhanced Strength, Endurance, and Durability. Healing Factor
Alignment: Villain
Backstory: As a child, Victoria was obsessed with reading books on alchemy, astrology, and many other pseudo sciences. So much so that she would stay in her room for days, only coming out for bare necessities such as food, water, and so on. This developed as she got older, and would turn to life sciences, after her mother had passed away. She believes that creating her soon to be Monster, would be the key in discovering the secrets of life and death. Victoria Frankenstein wants to be remembered as for accomplishing the impossible. Her experiments would result in the birth of her Monster, which she gave the name, Evelyn. Fascinated by her accomplishment, she would try and tell the world. But everything was deemed inhumane, and crackpot theory at best. Her Monster, craves the love of her creator, and for others to accept her. Unfortunately, since Evelyn is not actually human, it's hard for her to relate to others, which in turn leads to her being labelled as a villain by society. This leads to temper tantrums on a massive scale, with many injured, and soo much property damage. Eventually, Victoria would think of creating a male companion for Evelyn, simply named Adam. But regret crept in, as this whole idea was screwed up. She would end up going through with it, thanks to some prodding by her former teacher, Doctor Septimus Pretorius. It got to the point where she was too far gone, as no one had truly appreciated her accomplishments. As such, she vowed vengeance against society. Her powerful Monster, and the Monster's Groom, imbued with special powers, act as slaves to her will.
The Orlando Science Center (OSC) is a private science museum located in Orlando, Florida. Its purposes are to provide experience-based opportunities for learning about science and technology and to promote public understanding of science.
The Orlando Science Center is accredited by the American Alliance of Museums (AAM) and is a member of the Association of Science-Technology Centers (ASTC). The Orlando Science Center is member supported and sponsored in part by United Arts of Central Florida, Inc., the State of Florida, the Department of State, the Division of Cultural Affairs, and the Florida Arts Council.
Incorporated in 1955, the Central Florida Museum (CFM) opened in Orlando Loch Haven Park in 1960. For its first decade, it was an anthropology museum with collections of artifacts relating to Florida and the Caribbean Basin.
In the early 1970s, the CFM's board of directors voted to change directions and to become a "hands-on" science and technology center. In 1973 the institution was renamed to honor a famous native son and astronaut, John Young.
In 1984, as part of an expansion and change of philosophy, the institution's name was changed to Orlando Science Center. In 1985 another major expansion created a permanent physical sciences hall, a traveling exhibit hall, and Curiosity Corner, a hands-on exhibit area dedicated to pre-school and early primary age children. Its new facility was the setting for the Orlando Children's Museum scenes in Ernest Saves Christmas. During the final expansion to the original facility in 1990, NatureWorks, a prototype for OSC's centerpiece natural science exhibit was created.
In May 1992, the Board and staff developed a comprehensive master plan for the Orlando Science Center, including a blueprint for the construction of an entirely new science center. Construction of the new science center began in early 1995.
The new 207,000 sq ft (19,200 m2). The Orlando Science Center celebrated its grand opening on February 1, 1997. It is six times larger than the original facility, which closed on December 31, 1996. The current president and CEO of the science center is JoAnn Newman.
Credit for the data above is given to the following website:
I can relate to why the Blackfeet tribe found Mt. Sinopah inspiring and powerful. They named this area of Glacier Park Two Medicine as they felt it was a sacred area, often used for Vision Quests.
Nothing moves, recharges and awes me quite like mountain peaks. The Blackfeet had it right in respecting and honoring this beautiful area.
Have a terriric Tuesday
Built in 1870, this Richardsonian Romanesque-style former psychiatric hospital was designed by Henry Hobson Richardson to serve the population of the rapidly growing urban areas in Western New York with more advanced mental health treatment. Sitting among a large park-like campus designed by Frederick Law Olmsted and Calvert Vaux, the rusticated Medina red sandstone and brick structures of the hospital are laid out primarily according to the Kirkbride plan. The the largest commission by footprint and square footage designed by Richardson during his storied and significant career, being one of the earliest examples of his signature Richardsonian Romanesque style, which mixes rusticated stone with Romanesque architecture to create romantic picturesque compositions reminiscent of Medieval castles and churches in Europe.
The campus was expanded over time with the construction of additional wings in red brick on either side of the original Medina sandstone buildings, which consists of the central five wings, the three brick wings at the eastern end of the complex having been removed in the 1970s to make way for a modern psychiatric facility, despite the complex’s historic and architectural significance having been recognized during the 1960s. Additional buildings not in the kirkbride formation were scattered around the grounds, including a greenhouse behind the main building, several smaller service and utility buildings, and buildings that were constructed to provide additional wards to house patients during the early 20th Century, as well as buildings meant to house staff.
When the hospital was in operation, patients were segregated by sex, with male patients being housed in the eastern pavilions, and female patients being housed in the western pavilions. The building was utilized as a psychiatric hospital known as the Buffalo State Asylum until the 1970s, when changing methods of treating psychiatric illness were developed, leading to the building becoming obsolete and newer facilities being built on the grounds. The central wing of the complex, however, remained in use as administrative offices for the still-operating psychiatric treatment facilities on the property until 1994.
The building went through a period of significant and prolonged deterioration and uncertainty between the 1970s and 2008, with the unsecured facility becoming vandalized, decayed, and unsafe. However, in 2008, in the wake of a successful lawsuit filed by the Preservation Coalition of Erie County, the State of New York was forced to commit $100 million in order to rehabilitate the structure. Between the spring of 2008 and the fall of 2012, the complex was stabilized, and in 2013, the South Lawn was converted from parking lots back into the original, verdant green space it was meant to be. In 2017, the first phase of the building's adaptive reuse and rehabilitation was completed, which transformed the central three pavilions into the Hotel Henry and Conference Center, with the Buffalo Architecture Center also opening in the renovated structure. The plans for the complex were to convert the remaining intact but vacant pavilions into additional space for the Hotel Henry Urban Resort Conference Center, which would have been spectacular once it transformed and revitalized the amazing historic structure. However, due to restrictions and economic effects relating to the recent pandemic, Hotel Henry became insolvent and closed in 2021.
The complex consisted of a central wing with two tall towers that housed administrative facilities, flanked by five pavilions on each side, which progressively stair-step north from the central pavilion, a key feature of the Kirkbride plan, with a total of 11 structures in the complex, with three brick pavilions having been removed from the east side of the complex. The central wing features two towers with steeply-pitched copper-clad roofs, turrets at the corners, shed dormers, and corbeling, hipped dormers of varying sizes, with recessed panels and windows of varying sizes helping tie it back to its medieval aesthetic inspiration. The wing also features wall dormers, windows with arched transoms and stone trim, gabled roofs, and two-story arced connecting corridors that link it to the pavilions next to it on either side, features that are shared with the other medina sandstone buildings in the Richardson-designed portion of the complex. The front of the central wing features a porch with arched openings supported by columns with ornate capitals, tile mosaics on the faces of the vaults and blind arches on the porch, and a central doorway with an arched transom. The rear facade has been slightly modified with the installation of a curtain wall where an addition had been connected to the building in the mid-20th Century, which was added to serve as a primary and fully accessible entrance to the hotel that formerly operated in the building, with a large metal canopy having been added to this side of the building in 2021-22. To either side of the main wing are a total of four medina sandstone wings that formerly housed patient wards, which are largely identical and feature hipped and gabled roofs, wall dormers, windows with stone trim and arched transoms, arced two-story connecting corridor structures, and chain link-enclosed steel and concrete porches on the unrestored outer wings, which were once present on all of the wards, but were removed on the wards that were restored.
To the north and west of the sandstone structure are a series of red brick wings and buildings in various states of deterioration, with the two western wings being similar in appearance to the medina sandstone wings, but one floor shorter, blocky four-story red brick wings with low-slope roofs to the rear of the outermost sandstone wings, and two one-story service buildings behind the middle wings that flank the central wing, which feature hipped roofs, and differ a lot in materiality and details. At the very end of the western wings is a wing that is turned 90 degrees from the wing it is attached to and is roughly H-shaped, being only one story in height, featuring a gabled roof, a wooden porch with doric columns at the northwest corner, and a one-story bay window in the middle of the north facade. These wings are in much worse condition than the sandstone portions of the complex.
The complex was listed on the National Register of Historic Places in 1973, and was named a National Historic Landmark in 1986. The complex’s future is presently uncertain, with a large section of copper missing from the north side of the roof of the east tower on the central wing, many of the wings still languishing in abandonment and severe disrepair, and no longer having an anchoring business to preserve and reuse the buildings.
The Symptoms of Kali-yuga
This chapter relates that, when the bad qualities of the Age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin.
As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.
When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.
SB 12.2.1 — Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
SB 12.2.2 — In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.
SB 12.2.3 — Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4 — A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5 — A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6 — A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7 — As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8 — Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9 — Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10 — The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11 — The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16 — By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17 — Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18 — Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20 — Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21 — After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22 — When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23 — When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24 — When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25 — Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26 — From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28 — Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29 — The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30 — As long as Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31 — When the constellation of the seven sages is passing through the lunar mansion Maghā, the Age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32 — When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33 — Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the Age of Kali began.
SB 12.2.34 — After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35 — Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36 — These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37 — Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38 — At the end of the Age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.
SB 12.2.39 — The cycle of four ages — Satya, Tretā, Dvāpara and Kali — continues perpetually among living beings on this earth, repeating the same general sequence of events.
SB 12.2.40 — My dear King Parīkṣit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction.
SB 12.2.41 — Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?
SB 12.2.42 — [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?”
SB 12.2.43 — Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion.
SB 12.2.44 — My dear King Parīkṣit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts.
~ Srimad Bhagavatam, canto 12, chapter 2
#InternationalRebellionWeek #srimadbhagavatam
Thank you for viewing. If you like please fav and leave a nice comment. Hope to see you here again. Have a wonderful day 😊
Oxford Circus, London 🇬🇧
18th April, 2019
This granite statue of Tutankhamun was sculpted of granite and found in Karnak. It shows the king with a lock of hair (the sidelock of youth) at the side of his head and Uraeus, a cobra over his forehead. He is holding the djed pillar, the nekhekh flail and the heka crook; wearing the large pectoral and its counterpoise, all these emblems signify god Khonsu.
As a member of the Theban Triad worshipped at Karnak, Khonsu was the son of the god Amun and the goddess Mut. Khonsu was a moon god whose name means 'the wanderer'. This may relate to the nightly travel of the moon across the sky. Along with Thoth he marked the passage of time.
In addition, he was worshipped as the son of Sobek and Hathor at Kom Ombo, where he was associated with Horus and called Khonsu-Hor.
In art, Khonsu is typically depicted as a mummy with the symbol of childhood, a sidelock of hair, as well as the menat necklace with crook and flail. He has close links to other divine children such as Horus and Shu. He is sometimes shown wearing an eagle or falcon's head like Horus, with whom he is associated as a protector and healer, adorned with the sun disk and crescent moon.
Granite
18th dynasty
From the Temple of Khonsu at Karnak
(CG 38488)
NMEC 838
NMEC National Museum of Egyptian Civilization, Fustat Cairo
The Symptoms of Kali-yuga
This chapter relates that, when the bad qualities of the Age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin.
As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.
When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.
SB 12.2.1 — Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
SB 12.2.2 — In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.
SB 12.2.3 — Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4 — A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5 — A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6 — A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7 — As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8 — Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9 — Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10 — The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11 — The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16 — By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17 — Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18 — Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20 — Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21 — After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22 — When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23 — When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24 — When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25 — Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26 — From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28 — Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29 — The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30 — As long as Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31 — When the constellation of the seven sages is passing through the lunar mansion Maghā, the Age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32 — When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33 — Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the Age of Kali began.
SB 12.2.34 — After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35 — Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36 — These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37 — Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38 — At the end of the Age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.
SB 12.2.39 — The cycle of four ages — Satya, Tretā, Dvāpara and Kali — continues perpetually among living beings on this earth, repeating the same general sequence of events.
SB 12.2.40 — My dear King Parīkṣit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction.
SB 12.2.41 — Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?
SB 12.2.42 — [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?”
SB 12.2.43 — Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion.
SB 12.2.44 — My dear King Parīkṣit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts.
~ Srimad Bhagavatam, canto 12, chapter 2
#InternationalRebellionWeek #srimadbhagavatam
Thank you for viewing. If you like please fav and leave a nice comment. Hope to see you here again. Have a wonderful day 😊
Oxford Circus, London 🇬🇧
18th April, 2019
I am feeling good after just listening to musician Nina Simone. I have now got my creativity back. At this current moment I'm having a Flickr contact/family/friend clear out. If you do add me as an contact, friend or family member then i expect you to interact with my photostream and just do one of the following which is to leave a comment or favourite behind on any of my photographs. Please check out my profile as i have mentioned this on there and i don't want to repeat myself again. Check my profile on a regularly basis as in time this rule might change. If you just follow this simple rule then i will have absolutely no problem in adding you back as an contact, friend or family member. I don't care who you are and it applies to everybody. I'm not asking for too much really. Don't always expect an comment back but i always try my best to get around to most of my Flickr contacts. Sorry i had to write this in my description everybody but i do hope you all understand.
The title for this diptych is credited to rock band 'Counting Crows'. I felt these two photographs combined together work very well and they both reflect my love for color/colour. I wanted both images to be very artistic and creative. My main purpose was to touch up on a sensitive issue regarding the condition which is Colorblindness. Once when i was at school studying Science my teacher thought i was colorblind which i found very insulting and I'm not by the way. Anyway i wanted to carry out my own investigation through research on the condition Colorblind. Before i detail the condition more, the ribbon around my head and mouth is actually to highlight blindness from the color/colour dread beads which i once used when i done a bit of Textiles at college and i have cross processed both images through software to create some very cool color tones.
Below is everything you need to know as i think awareness of this condition is important and i have tried to create strong visuals which gets my message out there to people very clearly in a sensitive way.
Further Information:
Color blindness, or Colour blindness, a color vision deficiency, is the inability to perceive differences between some of the colors that others can distinguish. It is most often of genetic nature, but may also occur because of eye, nerve, or brain damage, or due to exposure to certain chemicals. The English chemist John Dalton published the first scientific paper on the subject in 1798, "Extraordinary facts relating to the vision of colours", after the realization of his own color blindness; because of Dalton's work, the condition is sometimes called daltonism, although this term is now used for a type of color blindness called deuteranopia.
Color blindness is sometimes classed as a disability; in certain situations, however, color blind people have an advantage over people with normal color vision. There are some studies which conclude that color blind individuals are better at penetrating certain camouflages.
Information is taken from the website 'Wikipedia' and i hope everybody now clearly understands what this condition is and i feel the subject was worth mentioning. This allowed for me to create an creative diptych which I'm happy with.
"Dreams relating to a house often refers to various aspects of yourself. When trying to analyze the house in your dream, consider also how the house is kept and the condition of it. The rooms in the house relate to facets of your personality. To see an old, run-down house in your dream, represents your old beliefs, attitudes and how you used to think or feel. A situation in your current life may be bringing about those same old attitudes and feelings."
-Dream Dictionary
It is just a hallway from bedroom to bathroom or maybe downstairs. A hallway that from bedroom, someone else emerges. A guy that becomes what he holds in his heart to be and that is …. Feel like half-a-woman and feeling fabulous and sort of getting half way there to be such.
Funny isn’t it, maybe even sad, that absolutely no one else here has the need to tell it as it really is. No one that I know of as a friend that frocks up, has ever had the temerity to proclaim …… ”I am really a guy!”
I have two feet and both are planted firmly In two different world and I have no fear in showing both sides of me and from whence I came.
Having said that, there is yet another girlfriend of mine that has found strength to post a photo in which she can not be seen. A first from her. Sorry, make it a second from her for her first one was a most precarious bridge she needed to traverse in the truck she was driving.
I am fortunate enough to have just a few other real friend that post stuff that really interest me and that relates to their interests and what is going on about them, withough having the need to be totally 'front and centre' filling the lens'. Behind everybody here there is something and I am yet to discover what that something is ...... if ever.
Blueberry - Can't Relate - Cardigans - No Top - Maitreya
ISON - evita knit top - black (maitreya)
at collabor 88
ISON - mallen leggings - black (maitreya)
DOUX - Ines Hairstyle [L]
LeLUTKA.Head.Lilly.2.5
skin ITgirls lelutka ryn pearl
The Symptoms of Kali-yuga
This chapter relates that, when the bad qualities of the Age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin.
As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.
When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.
SB 12.2.1 — Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
SB 12.2.2 — In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.
SB 12.2.3 — Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4 — A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5 — A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6 — A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7 — As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8 — Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9 — Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10 — The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11 — The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16 — By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17 — Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18 — Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20 — Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21 — After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22 — When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23 — When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24 — When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25 — Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26 — From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28 — Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29 — The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30 — As long as Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31 — When the constellation of the seven sages is passing through the lunar mansion Maghā, the Age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32 — When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33 — Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the Age of Kali began.
SB 12.2.34 — After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35 — Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36 — These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37 — Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38 — At the end of the Age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.
SB 12.2.39 — The cycle of four ages — Satya, Tretā, Dvāpara and Kali — continues perpetually among living beings on this earth, repeating the same general sequence of events.
SB 12.2.40 — My dear King Parīkṣit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction.
SB 12.2.41 — Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?
SB 12.2.42 — [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?”
SB 12.2.43 — Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion.
SB 12.2.44 — My dear King Parīkṣit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts.
~ Srimad Bhagavatam, canto 12, chapter 2
#InternationalRebellionWeek #srimadbhagavatam
Thank you for viewing. If you like please fav and leave a nice comment. Hope to see you here again. Have a wonderful day 😊
Oxford Circus, London 🇬🇧
18th April, 2019
The Symptoms of Kali-yuga
This chapter relates that, when the bad qualities of the Age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin.
As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.
When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.
SB 12.2.1 — Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
SB 12.2.2 — In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.
SB 12.2.3 — Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4 — A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5 — A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6 — A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7 — As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8 — Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9 — Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10 — The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11 — The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16 — By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17 — Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18 — Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20 — Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21 — After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22 — When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23 — When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24 — When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25 — Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26 — From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28 — Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29 — The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30 — As long as Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31 — When the constellation of the seven sages is passing through the lunar mansion Maghā, the Age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32 — When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33 — Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the Age of Kali began.
SB 12.2.34 — After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35 — Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36 — These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37 — Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38 — At the end of the Age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.
SB 12.2.39 — The cycle of four ages — Satya, Tretā, Dvāpara and Kali — continues perpetually among living beings on this earth, repeating the same general sequence of events.
SB 12.2.40 — My dear King Parīkṣit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction.
SB 12.2.41 — Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?
SB 12.2.42 — [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?”
SB 12.2.43 — Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion.
SB 12.2.44 — My dear King Parīkṣit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts.
~ Srimad Bhagavatam, canto 12, chapter 2
#InternationalRebellionWeek #srimadbhagavatam
Thank you for viewing. If you like please fav and leave a nice comment. Hope to see you here again. Have a wonderful day 😊
Oxford Circus, London 🇬🇧
18th April, 2019
Talk Show
Oil on canvas Signed W x H (“) 36 x 47 Early Period
Talk Show is a painting that proves the idea that we live in a post-modern world with the apparent loss of any reasonable hope for alternative to the present.
In Talk Show, immediacy unites with immortality, trivial with profound.
In our days the long myth of immortality is replaced by the myth of immediacy.
The substitution of the trivial for the profound for many was a loss, rather than a gain, although, the will to be immediate speaks more directly to our lives. Jaisini unites the two principles, searching for unique ways that can create this double effect of physical lowland, united with the philosophical purity of mind. Talk Show has the significance of biblical wisdom based on a street scene. In Talk Show, Jaisini pictures not the dark side' of people, but the substantial one, when sex became 'the lyricism of the masses'.
The picture shows that we live in a more cynical, realistic time by means of parody. The new cynicism is the old one. The work is timeless and can relate to anyone. Talk Show has the analogous environment as in the work called Show Time the crowd representatives and the image that centers the crowd's attention. In Talk Show, it is the two dogs in an intercourse that attracts the attention of different people of the crowd. In the painting we can clearly see the interlocked line of composition. This line flows freely as an unconscious line. The absence of an 'end' in Jaisini's composition may be the artist's revolt against the end of ideology and the general failures of social theory, obsessed with 'ends', with visions of finished worlds and finalities.
Modern society was once based on a principle of expansion, but having reached a certain 'critical mass' it has begun to recoil.
Is this why Jaisini creates his secluded line composition? What we are witnessing in the domain of the social is a kind of inverse explosion. The artist avoids breaking the line because any attempt to save the principle of expansion is not 'archaic' and regressive. The principle of enclosure is the radical inquiry for continuance. Jaisini has found his way to avoid the end-state. His closed circle of composition creates a new visual code that guarantees the 'addressee,' a recognizable meaning.
The Talk Show mockery reflects the contemporary condition of Byzantizm. It could be mentioned here that even in Cicero's time, the ancient world was becoming stupid. Talk Show may symbolize the mass communication as an enclosing circle connecting mass culture and its audiences of 'mass conformist,' the picture's title can be attributed to the fact that consequently television, along with the rest of mass culture, has become an undreamed-of medium of psychological control. We become part of mass communication circuits, part of a realm and era of connection, contact, feedback, an era that is 'obscene,' yet lunar cold. The reason why the artist prescribes the emerald color to his painting may be to symbolize the coldness of the contemporary world of communications which contacts penetrate without resistance. In the picture, we see the dogs' intercourse as the critique of the talk show.
"Mad Month" is a Collection of Images that relate to its Title...."MAD"
"M" stands for Minimal
"A " stands for Abstract
"D " stands for I don't know what yet?...…."Drunk", "Digital", "Daft", Dumb, Debonair, Donuts, Dingly Dell, Dynamic, Dopamine, Doctor Dolittle, Disaster, DaDa, Devil, Disguise, Distance, Donegal, Dope, Dinner, Dachau, Diabetic, Dali, Deli, Dildo
I will think of a few Reasons as the Month progresses.
So have Happy New Year.....to you all.
Uses: Anything relating to insurance.
Free Creative Commons Finance Images... I created these images in my studio and have made them all available for personal or commercial use. Hope you like them and find them useful.
To see more of our CC by 2.0 finance images click here... see profile for attribution.
To view more of my images of aircraft and space craft, click "here" !
Very sad news, relating to a fatal crash of this beautiful aircraft, please read "here" !
More "here" !
The North American Aviation P-51 Mustang was an American long-range, single-seat fighter and fighter-bomber used during World War II, the Korean War and other conflicts. The Mustang was conceived, designed and built by North American Aviation (NAA) in response to a specification issued directly to NAA by the British Purchasing Commission. The prototype NA-73X airframe was rolled out on 9 September 1940, 102 days after the contract was signed and, with an engine installed, first flew on 26 October. The Mustang was originally designed to use the Allison V-1710 engine, which had limited high-altitude performance. It was first flown operationally by the Royal Air Force (RAF) as a tactical-reconnaissance aircraft and fighter-bomber (Mustang Mk I). The addition of the Rolls-Royce Merlin to the P-51B/C model transformed the Mustang's performance at altitudes above 15,000 ft, matching or bettering that of the Luftwaffe's fighters. The definitive version, the P-51D, was powered by the Packard V-1650-7, a license-built version of the Rolls-Royce Merlin 60 series two-stage two-speed supercharged engine, and armed with six .50 caliber (12.7 mm) M2 Browning machine guns. From late 1943, P-51Bs (supplemented by P-51Ds from mid-1944) were used by the USAAF's Eighth Air Force to escort bombers in raids over Germany, while the RAF's 2 TAF and the USAAF's Ninth Air Force used the Merlin-powered Mustangs as fighter-bombers, roles in which the Mustang helped ensure Allied air superiority in 1944. The P-51 was also in service with Allied air forces in the North African, Mediterranean and Italian theaters, and saw limited service against the Japanese in the Pacific War. During World War II, Mustang pilots claimed 4,950 enemy aircraft shot down. At the start of the Korean War, the Mustang was the main fighter of the United Nations until jet fighters such as the F-86 took over this role; the Mustang then became a specialized fighter-bomber. Despite the advent of jet fighters, the Mustang remained in service with some air forces until the early 1980s. After World War II and the Korean War, many Mustangs were converted for civilian use, especially air racing, and increasingly, preserved and flown as historic warbird aircraft at airshows. In April 1938, shortly after the German Anschluss of Austria, the British government established a purchasing commission in the United States, headed by Sir Henry Self. Self was given overall responsibility for Royal Air Force (RAF) production and research and development, and also served with Sir Wilfrid Freeman, the "Air Member for Development and Production". Self also sat on the British Air Council Sub-committee on Supply (or "Supply Committee") and one of his tasks was to organize the manufacturing and supply of American fighter aircraft for the RAF. At the time, the choice was very limited, as no U.S. aircraft then in production or flying met European standards, with only the Curtiss P-40 Tomahawk coming close. The Curtiss-Wright plant was running at capacity, so P-40s were in short supply. North American Aviation (NAA) was already supplying its Harvard trainer to the RAF, but was otherwise underutilized. NAA President "Dutch" Kindelberger approached Self to sell a new medium bomber, the B-25 Mitchell. Instead, Self asked if NAA could manufacture the Tomahawk under license from Curtiss. Kindelberger said NAA could have a better aircraft with the same engine in the air sooner than establishing a production line for the P-40. The Commission stipulated armament of four .303 in (7.7 mm) machine guns, the Allison V-1710 liquid-cooled engine, a unit cost of no more than $40,000, and delivery of the first production aircraft by January 1941. In March 1940, 320 aircraft were ordered by Sir Wilfred Freeman who had become the executive head of Ministry of Aircraft Production (MAP), and the contract was promulgated on 24 April. The NA-73X, which was designed by a team led by lead engineer Edgar Schmued, followed the best conventional practice of the era, but included several new features. One was a wing designed using laminar flow airfoils which were developed co-operatively by North American Aviation and the National Advisory Committee for Aeronautics (NACA). These airfoils generated very low drag at high speeds. During the development of the NA-73X, a wind tunnel test of two wings, one using NACA 5-digit airfoils and the other using the new NAA/NACA 45–100 airfoils, was performed in the University of Washington Kirsten Wind Tunnel. The results of this test showed the superiority of the wing designed with the NAA/NACA 45–100 airfoils. The other feature was a new radiator design that exploited the "Meredith Effect", in which heated air exited the radiator as a slight amount of jet thrust. Because NAA lacked a suitable wind tunnel to test this feature, it used the GALCIT 10 ft (3.0 m) wind tunnel at Caltech. This led to some controversy over whether the Mustang's cooling system aerodynamics were developed by NAA's engineer Edgar Schmued or by Curtiss, although NAA had purchased the complete set of P-40 and XP-46 wind tunnel data and flight test reports for US$56,000. The NA-73X was also one of the first aircraft to have a fuselage lofted mathematically using conic sections; this resulted in the aircraft's fuselage having smooth, low drag surfaces. To aid production, the airframe was divided into five main sections—forward, center, rear fuselage and two wing halves — all of which were fitted with wiring and piping before being joined. The prototype NA-73X was rolled out in September 1940 and first flew on 26 October 1940, respectively 102 and 149 days after the order had been placed, an uncommonly short gestation period. The prototype handled well and accommodated an impressive fuel load. The aircraft's two-section, semi-monocoque fuselage was constructed entirely of aluminum to save weight. It was armed with four .30 in (7.62 mm) M1919 Browning machine guns, two in the wings and two mounted under the engine and firing through the propeller arc using gun synchronizing gear. While the United States Army Air Corps (USAAC) could block any sales it considered detrimental to the interests of the US, the NA-73 was considered to be a special case because it had been designed at the behest of the British. In September 1940. a further 300 NA-73s were ordered by MAP. To ensure uninterrupted delivery Colonel Oliver P. Echols arranged with the Anglo-French Purchasing Commission to deliver the aircraft, and NAA gave two examples (41-038 and 41-039) to the USAAC for evaluation.
I got tagged by queen! :)
The rule is I have to write 11 things about me.. It's the second time that I got tagged so I think I have to play it this time..
11 THINGS:
1. I prefer to be called Ruch instead of my real name because many people would misidentify me as a woman. I usually encounter it from people calling me on the phone without letting me to speak first. Later, they will tell me sorry for associating to my name the word 'Miss'.
2. In my work, I deal with things that cannot be seen directly (thanks to the inventor of oscilloscope) which is really ironic with my interest in photography, which deals with things that can be appreciated with the use of our visual sense.
3. I created a poem called the ASIC Engineer's Perspective of Love a year ago, a very corny (corny pa sa mais) poem that my teammates asked me to make. It is a 9 stanza poem, 4 lines per stanza that relates ASIC stuffs to love love (yeaaahhhh..). They asked me (again) to arrange it so they can sing it but I refused, reasoning that it cannot be played on radio.
4. I can make my ears move independently, up and down. I know that this is not unique to me but I am just happy I was able to learn it. I can sense that you are trying to make your ears move right now..hmmm...? :)
5. My favorite snack is noodle with egg and dip skyflakes crackers while the noodle soup is hot. The canteen crews know that..
6. I got addicted to guitars before getting addicted to photography. But I ain't rockstah. I prefer to play acoustic and classical music.
7. My all-time favorite album is Eric Clapton's Unplugged. I have a cassette tape of this album but never had a CD copy.
8. I prefer to stay home during weekends not until I became interested in photography. Now, if I cannot shoot during weekends, it will be a big conviction to myself that I will suffer the whole week 'coz I don't have something to edit and post during weekdays.
9. Before learning the basics of photography, I learned first how to use Photoshop using online resources. It was three months later that I started reading magazines, books and online resources that talks about photography.
10. I want to attend one of Steve McCurry's workshops and join him on one of his expeditions. His works amaze me, big time! A great photographer.
11. I am happy that "things about me" stuff was down to 11 from 16. Now, I only have to think ten (10) things instead of 16. ;)
Thanks and Enjoy Life!
TOPS
Brgy. Busay, Cebu
April 26, 2009
EXPLORE 04.26.09 #279
Thanks to all for the visit!
Story by my Twin Sister
Pict by me
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2023 A New Year's Eve Soliloquy
I was asked recently by a friend if I would ever be likely to teach someone what
he/she felt were my skills at pickpocketing.
Extremely flattering as the question was, I had never thought of what we do as a skill. Rather than just role play, or taking advantage of a friend’s condition ( like Pissed drunk, or compellingly overwhelmed emotionally) that makes them vulnerable.
We had a discussion over this with my brother and our group of friends, concluding that since non of us would ever try to do a lift on a stranger for keeps, the topic of this being an actual skill is pretty much mute.
That all being said, if there are professional pickpockets that are adept enough to actively lift jewelry from a victim, then either they are incredibly skilled, or just know how to spot an advantage brewing that would cook up into a victim’s concocting condition as described above.
For a clearer example of a concocting condition, let me relate my own experience this past New Year’s Eve.
As is our habit, my friends and I celebrated New Year's Eve at our local “The Poet & Peasant Pub”.
I was on the decorations committee, so I was there to observe most of the guests coming in.
I was at the top of the stairs leading to the upper rooms, placing a party hat on Erik, the skull of the medieval poet who is the pub’s namesake. The macabrely grinning thing sits high on a ledge of the stairs overlooking the pub and its guests (peasants).
So I had a great vantage point to take an early drink and watch.
A friend(and he knows of whom I speak) had sorta challenged me to make a lift this evening. So it was with a thief’s eye that I tried to look innocent as I watched the partiers coming in.
The pub proper is not large, but it has two larger first-floor rooms, one for dance, the other for dart competitions. Since we usually can expect a crowd of two hundred, all three areas come into play.
The upstairs rooms are old bedrooms used for various pub-related antics.
Now, It’s not supposed to be a dressy affair at this party, but the guests, regulars, and visitors make it one.
The gents in suits, and tuxes, the lady’s getting a second chance to show off by wearing an old gown or dress they’ve only worn once.
Rhinestones and pearls are the majority of jewels worn with splashy brilliance.
This year was no exception.
Once it was in full swing one would have thought it was an after-party at a actors' awards show.
Use that thought to picture in your mind a quick visual without me going into boring paragraphs of detail.
But for a brief idea, I’ll describe what my clique was wearing…
Which, since it was one(or more)of us girls that became a victim that evening, it appears appropriate to do so.
So, In my role-play thief's mind I observed:
First off, myself.
I had on a smart ocean blue coloured satin dress with a below-knee length skirt and a slick solid top with a mock turtleneck collar. The sleeves flared out just below my elbows. I was wearing my gold necklace set with diamond Sapphire rhinestones with matching long earrings. Also being worn was my rhinestone cuff bracelet. The same one my brother once nicked from me at the very pub we were now partying at.
I also added two of my real cocktail rings to complete the glittery effect.
As far as the type of mark I’d be for a thief? Well if being a twit came in degrees, and I was in my monthly period, I would be certified as a solid brown belt. If I was wearing real jewels, thieves would be able to have a field day lifting the bloody things, as did actually happen to me in a very similar situation as this evening. But it was not done by a real thief, just by an opportunist who took advantage of a victim who had been having herself a pisser.
But then, this is not that story.
My friend Byrne was wearing an old-fashioned black tux, black vest, black shirt, and blue bow tie, topped off by a black bowler. He had to work late at the Dyfed station that day and said he was wearing the suit he had on. So it was a pleasant surprise to see him dressed up, and I let him know it in no uncertain terms.
My brother was dapper in his tawny-colored herringbone vest suit, brown silk shirt, and gold satin necktie. A gold satin handkerchief stuck jauntily out from a vest pocket.
Ginny had again poured her lithe figure into the sleek satin Japanese-style Qipao sheath dress she had bought to wear in a play she acted in last spring. It was midnight black with a brite lime green inner lining and tight lime green Lycra pants. The only decoration on the elegant dress was a glittery silver rhinestone Dragon, with green slanted eyes and a red fiery tongue. It was embroidered crawling up one side of the dress, reaching around up towards her bosom.
Ginny was wearing a bib-style necklace of rhinestone emeralds with matching earrings.
The necklace she usually wore was still in a police evidence locker at Dyfed ( see my tea party story).
Her hair was held up on one side by a glittery clip. She wore no gloves, so her diamond rhinestone cuff bracelet lay on bare skin, as were the 3 cocktail rings she was wearing.
Ginny would be a tougher nut for thieves to crack. For she is logical to a fault and witty. She is also a black belt in Jiu-Jitsu.
But one really after her jewels, would just have to follow her around to see she is on the wee bit clumsy side. I immediately thought how useful a satin handkerchief could be if employed along the high, partially exposed neckline of her gown to acquire her necklace. And I happened to now know where to obtain one ….
Two other two close friends (members of our role-playing troupe) also eventually showed up.
Merrick was dashing in a James Bond-styled black tux. The vest he wore had a gold and black calico silk pattern.
His Heather enticingly was wearing a very shiny black satin, slightly off shoulders gown with long white lace frills hanging down from the neckline and the gown’s puffy elbow-length sleeves.
Her jewellery was a ruby rhinestone necklace with matching earrings. Like Ginny, one side of her hair was pulled back and held by one of her real diamond chip hair clips. She wore black satin gloves, and around one wrist was the wide tennis bracelet Merrick had given her last Valentine’s Day. It was a beauty, two rows of diamonds and a centre row of round rock rubies. She also wore twin ruby cocktail rings.
Heather is a timid meek little thing who blushed easily and turn her head away whenever complimented(think of Actress Alison Pill ). Also, those black satin gloves of hers would hinder feelings of lifting from her skin.
Mum and Auntie were also in attendance.
Mum was wearing a shimmering dress of silvery metallic material. She was wearing a necklace of round diamond rhinestones, with matching earrings and bracelets. They were ones I first “borrowed “, sneaking them out of mum’s day jewel case and started wearing as my twin and I began first exploring our games of thievery.
Her personality and looks matched the actress Haley Mills. Her eyes getting delightfully large as she was surprised by something. It would be worth trying for her necklace just to witness that reaction.
Father was working the Dyfed station this evening, so my bodyguard-built uncle was the escort of both ladies.
Uncle(or the man from U.N.C.L.E . As I thought of him) was a rugby player in his youth and still had the physic for it. The tight tux he wore looked like it was bursting from the seams over his muscular build. But for all his looks he was a pussycat. Though a fierce darts competitor.
Auntie was very elegant in a long white silk dress with a red and green flowery print. She was wearing her gleaming set of pearls.
Our Aunt reminded me of the actress Janine Duvitski, in looks, and the way she was insecure, like Janine’s character in the Telly series” Waiting for God.” She was a foil to far too many things in her life and would offer no challenge to a proper thief, which may be her saving grace.
Then there was our cousin Michelle(Micke)
She has come there with a group of her coworkers but divided her time with us.
Micke was enticingly wearing a very sleek, slick brown satin fully off-shoulder number that nicely outlined her petite figure as it poured along it down to her silver high heels.
Her Jewels were a sparkling collection that consisted of a wide V-shaped necklace that looked like a falling river of rhinestones, amazingly sparkling chandelier earnings, her favorite diamond-appearing bracelet, and several enticing rings.
But the real showpiece was the eye-grabbing broach she had pinned to the gown just at her waistband. It had a sparrow egg-sized diamond at its centre.
Now blonde Micke just wears her heart upon her sleeve. Just as gullible as her mum, she has fallen victim to many of our pranks. Micke was easy prey to a compliment or falling into a tight, searching hug.
And by now most of the rest of the crowd had entered.
I tapped Erick’s boney jaw open so the poor sod of a poet was grinning, then came down from my perch to begin mugging, er, mingling.
^^^^^^^^
And so the party rambled on, properly behaving like most pub-held New Year’s Eve affairs.
I highly recommend going to one if you have never been.
Plenty to drink, and eat, games to play dancing to music( ours was live this year) camaraderie, storytelling and jokes, attempts to lite the cigar someone had stuck in Erik’s mouth, etc
Oh, And did I mention games?
Especially the one I was playing on my own, pretending to be a thief on the prowl.
I did miss one early opportunity on me mum’s necklace when I stood behind her in the snack line. She had literally backed into me and was reaching down to snag a small pork pie, exposing her throat and necklaces' clasp. But uncle was in front of her and turned to look as she asked him if he had one for himself.
Victims 1 Thief 0
But then as the night went by quickly and since I’m not a real thief, I found myself having so much fun I almost forgot I was looking for a further lifting opportunity.
Almost…
End Acte 1
^^^^^^^^^^^^*
Acte 2
Almost forgot I had been dared to do a lift, that is until I had l came out of the loo around 11:00 and realized I was on my own.
For the first time that evening.
Everyone I had been with was split up into small groups now doing their own thing
I could either join in, watch, or….
And now I thought licking my freshly touched-up lips, time to do something on my own.
So like my pretend thief, I decided to have a walk around and seek an opportunity amongst my chosen potential victims.
Byrne, Merrick, Uncle, and my brother Craig were we’re still playing darts with another group of men. I had been watching before slipping away to freshen up.
Micke and one of her co-workers ( in green taffeta) were amongst a group dancing. I thought of cutting in as a possibility to make a score, for that glittering broach of hers was an enticing calling card.
I watched for a minute or so when suddenly an opening appeared that paved my way in. A man had cut in and was dancing with Micke’s girlfriend. His back to Micke. I curled my fingers while licking my lips ready to plunge in and make a lift of a glittery broach.
I got no more than two steps in when the music stopped and the dancers headed off the floor in the opposite direction, including my Cousin.
I walked away, my heart pounding.
Victims 2 Thief 0
Our Mum and Auntie were sitting at a side table of the long mahogany bar, chatting away. Mum has an almost empty glass, so I surmised she may need to be making a trip to the ladies' room. I stored away that tidbit.
But there, in an opposite corner, underneath Erik’s perch, a makeshift stage was set up. With guests coming up to tell jokes and stories.
It was at one of the tables, chairs backed against the stairway, Ginny and Heather sat listening to an Irishman telling one of his drinking stories.
Both, in my thief’s eye, were a royal treat to be observed. Two enticingly dressed and deliciously jeweled prospects, very distracted, sitting in a rather vulnerable location.
It was all far too tempting, and I felt an overwhelming urge to acquire a piece of jewellery and strted to excitedly tingle from deep within.
Ginny’s necklace was beckoning with a flashy invitation. Heather's elegantly gloved hands with the inviting jewelry she wore, also called out to my inner thief with a fiery blazing hot lure.
^^^^^
The Irishman telling the joke was holding a long cigar as he started, his accent and mannerisms adding much embellishment to the story.
(Look up on Utube Mike Dunafon. An Irish drinking joke)
“Irishman Paddy O'Brien has moved to a small city in Wales. And as men are won’t to do, looks for a new local. He walks into the first pub he finds, and tells the bartender, "Give me three pints of Guinness."
The bartender obediently brings him three pints…..
As the story started I had circled over to the empty staircase and snuck up it till I was level with Heather and Ginny’s chairs. Then I sat down.
I earlier decided that my game would be to lift a piece and make it outside to the victim’s car and write gotcha on it, for my thief to win, if I was caught or stopped by anyone, then I lost.
The Irishman took a long puff of his cigar and carried on.
Paddy proceeds to alternately sip one, then the other, then the third until they're gone. Then he rose, threw coins on the table, winked at the bar mistress, and left.
Meanwhile, I was leaning against the rails, my hands reaching out to the back of Ginny’s throat, aiming for the clasp of her emerald-laden necklace. Figuring once the punchline was given, the laughing (if it was as funny as I hoped) would provide the perfect opportunity.
The Irishman continues…
The next Saturday evening Paddy walks in, hanging his cap, taking a seat, he walks again and orders three more pints.
The bartender brings them over, and says, "Sir, you don't have to order three pints at a time. I can keep an eye on one and when you get low, I'll bring you a fresh pint."
Paddy responds, "You don't understand. I just moved to wales and I have two brothers, one in Australia and one Canada. We made a vow to each other that every Saturday night we'd still drink together. So right now, me brothers are having three Guinness Stouts and we're drinking together.
The bartender thought that it was a wonderful tradition and said as much.
Both Ginny and Heather were now leaning back in their chairs. My fingers had been slowly working on pulling Ginny’s necklace down lower on her back so it would dangle. Just then Heather put her arms behind her chair. Her bracelet danced with rippling sparks that just cried out to the thief in me to be taken.
So, as the Irishman took a sip of his drink, I moved my hands from Ginny, and moving down a stair reached for Heather’s ruby bracelet. As the next part of the joke was told, I delicately worked at removing it.
Now, every week for several years Paddy came in and ordered three pints at a time.
Then one Saturday week he came in and ordered only two pints.
He solemnly drank them, rose. Put on his cap and went over to pay his tab.
The bartender, who had worriedly been watching, said to Paddy, "I know your tradition, and I'd just like to say that I'm sorry that one of your brothers died."
Paddy responded, “oh no, both my brothers are just fine Dontchay knows now.”
The Bartender, puzzled asked, “then why only two beers now? laddie?”
But I never heard the answer, for as Paddy was still drinking his two beers, I had fiendishly slipped off Heather’s glittering ruby bracelet from around her sleekly gloved wrist and had snuck off the staircase and was heading towards the back door.
Victims 3 Thief 1
I managed to slip past the table where my Aunt sat( mum was gone).
Behind me, I hear vigorous laughter and applause at the ending of the Irishman’s joke.
I would have to ask later what it was.
Then, by the entrance to the dart room, I waited until everyone was watching a dart being thrown before walking past the room.
The dance floor was again packed. But I couldn’t spy Micke, so I took a chance and scurried past.
I made it to the door, excitedly letting out my breath as I pulled it open and slipped through into the chilly night.
A couple was walking in the parking lot, so I ducked into a shadowy side alley and skirted around a fence. Kneeling, I peeked through the pickets.
I did not know the couple, but they obviously had been having a great time, though I wondered why they were leaving so soon. The lady was dressed in a blue taffeta gown with prickling rhinestone adornments. Her jewelry also prickled fire in the moonlit evening.
In my thief’s eyes, I saw them being approached and held up. The lady is forced to hand over her jewels to a masked female thief. Not me though, the thief I was picturing had bigger boobs.
Of course, that would be something only I would find to be that amusing, and let out a giggle.
They both heard it and looked around as I slinked back into the shadows.
They shrugged it off and got inside the car.
I took my eyes off them and soon spotted Merrill and Heather’s black sports car.
I rose.
Suddenly a male voice snarled sinisterly from behind me...
“Who let you out all dressed up looking like a mugger's dream?”
I let out a shriek as I jumped up and turned around.
Byrne stood there grinning.
I playfully pounded his shoulder, my heart thumping as I scolded him between breaths that gave off wisps of vapor into the cold night.
“Byrne you rotter. Scared the Jesus out of me you did, and almost peed my undies. And how would that have looked I ask you?!”
Byrne held onto my shoulders and laughed.
“Sorry, you looked so mischievous as I saw in the corner of my eye you sneaking out. I followed, then lost you until I heard the giggle. So tell me what you are up to now?”
I explained to him my game, that upon the thief’s success, I had come out to write “gotcha” on the car door.
“Then what were you gonna after that Ms. Cadence?”
“Follow Heather out when she left and give it back …?”
Byrne looked thoughtfully at Merrick’s car.
“I have got a better idea. She won’t know who did it.”
He led me over to his auto. Goes to the back and pulls a long slender bar from what I call his cop box, in the trunk.
We go over to Merrick’s black sports car and Byrne, looking around first, uses the tool to lift the latch on the passenger side.
“Now lay her bracelet out on the seat.
I did so letting it curl up on the black leather, where it lay sparkling. Then I locked and shut the door.
With a smirk, Byrne reminded me not to forget what else I was going to do
I nodded and in the dirty side of the door, I traced the word “Gotcha” as Byrne went over to put back his tool.
Arm in arm, with a co-conspirator's air, we walked onto the sidewalk, making our way to the front of the pub and went back inside. Innocent as a sparrow…
Another gent was getting up on the stage telling a story so we went and joined Ginny and Heather with an air of innocence as we began laughing along with them.
An old Irishman, Paddy, is about to go to his eternal reward. He looks at his grieving friend, Mike, and says, "Michael, I have one last request."
Ginny’s necklace was still lifted and the backside hanging down. She hadn’t noticed that fact. Nor had giggling Heather noticed her flashy bracelet was now missing.
"Anything, Paddy," Mike says. "What is it?"
"In me kitchen pantry lad, you'll find a bottle of whiskey from the year I was born. When they put me in the ground will you pour it over me grave as a final salute?"
"I will, Paddy," Mike says.
“Thank you Michael, you have been a true and thoughtful lad.”
I nudged Byrne and pointed to my wrist. He looked over and saw that Heather had her hand on the table, with her other gloves hand over it. I was tingling with excitement over how my game had played out.
Byrne nudged me back and I shook my head in agreement. He was loving the fact that we had pulled it off. So like a man to take the whole credit now that he had contributed a wee bit to my game.
We both turned back to listen to the stories finish.
"But Paddy?”
Mike asks earnestly ….
“Would you be minding if I be passing it through me kidneys first?"
The whole room erupted into laughter as the gent merrily raised his glass.
It was then announced that we were only ten minutes away from midnight and everyone should take their places.
I gasped inwardly. Blimey had not been keeping track of the time.
Byrne helped us out of our chairs, and we followed Ginny and Heather to where my brother was standing next to Merrick.
Lights soon dim as the countdown begins
10,9,8,
Everyone behind us is prancing around
7,6,5
We go around hugging. I lift my brother's satin handkerchief from his pocket as I hug him.
4,3,2
I hug Ginny
Wrapping the handkerchief around Ginny’s throat as we hug. Feeling the clasp of her necklace. Oh so tempting.
Victims 4 Thief 1
Then 1 was called out at the stroke of midnight.
“Happy new years everybody!!!”
Lights flicker horns are honked, crackers exploded, and drinks were toasted.
As Ginny turns to hug my brother, I grab and hug Heather, seeing Merrick and Byrne hugging.
I then pull Bryne from his man crush on Merrick and hug him.
Then we spilt up to wish others a Happy New Years.
^^^^^^^^^
We party for another hour before Merrick and Heather say they must leave.
We say our goodbyes and as Byrne and I watch Heather being helped on with her wrap we smirk at each other knowing what she will be finding on her car seat. Love to be a fly on the wall for that.
The music was still playing. A series of slow dances now that the party was winding down.
As we dance, Byrne, looking over at Ginny, commented:
“Damn if Ginny’s necklace isn’t a corker. If I’d been playing your game, I would have had a go for it, though I may have needed a bit of good luck to pull it off.”
I smirked and explained I had originally been attempting to lift it but had gone for the bracelet instead…and that in his case luck may have been needed, but it would not have been good.”
Then, as we both were watching Ginny, with that lovely necklace just sparking away around her throat, I purred into his ear…
“Say the word, and I’ll get for you, my love.”
He shook his head no…
“The scary part is if I said yes you would do it.”
I giggled:
“And wear it until she noticed.”
Byrne smiled:
“You will play nice here the rest of the party won’t you now?”
I nodded as a delighted thought crept into my head.
“So if Ginny had been skulking outside would you have snuck up on her luv, maybe had her hand it over?”
“And have my arse thrown over the fence. No, think I’ll stick to the easily distracted ones who meltdown in my arms.”
“Dream on mister.” I chide him happily.
^^^^^^^^^^^^
Early the next morning as the last of us were kicked out long after the party was officially over, Byrne bundled me into his car, knowing I was too wasted to drive my own self home. I sat there in a mute stupor, hornily replaying the evening's fun.
Suddenly Byrne spoke into the windshield.
“Let’s go to the playground.”
I perked up, for ideas like that usually came from me.
“Your drunk.” I teases
“Well, So are you Lass.”
“But it’s too cold. Let’s go to your flat and play at burglars…”
Byrne, sensing my hot flashy feelings, nudged me…
“I knew you would like to role-play since you were playing your games this evening.”
I poked him
“You were the one to mention muggers. Steal my jewelry and strip me naked, is that what’s in your head me lad?”
“Something like that.”
“Do you have your cuffs?”
That perked him up royally.
“Do you want me to use them?”
I giggled with a burgeoned horny appetite.
“Yes, laddie. On yourself. So you can do the thieving and stripping of my easily distracted person without using your hands.”
I do so enjoy it when one can score by making my Byrne speechless.
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
So I would like to think that in real life, once upon a time, there may have been an actual pickpocket attending an actors' award show after a party, with real jewellery being worn, that may have seen what I saw, made observations as I did. and lurked, and waited to take advantage of the situation once it developed.
As I did.
Food for thought
Fini
Mike Dunafon. An Irish drinking joke
God has the ability to relate interpersonally, and he does so. God is neither aloof nor disinterest in his creation. God is aware of, and concerned about, the detail of our lives - Brad Hambrick
Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. 30 But even the hairs of your head are all numbered. 31 Fear not, therefore; nyou are of more value than many sparrows. (Matthew 10:29-31)
Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. 27 And he who searches hearts knows what is the mind of the Spirit, because7 the Spirit intercedes for the saints according to the will of God. (Romans 8:26-27)
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Hebrews 4:14-16)
MPV Jura was built at Ferguson's Shipyard, Port Glasgow. She was launched in 2005 and entered service in March 2006. Currently the largest vessel in the fleet, she is 84 metres in length and has a gross tonnage of 2,181. She has a crew of 17, a top speed of 18 knots and is used mainly for offshore enforcement tasks.
The Jura type are offshore patrol vessels with a displacement of 2,200 tonnes. These vessels can stay on effective patrol for up to 30 days although the normal patrol length remains at 21 days. The first vessel of the type, FPV Jura, was constructed by Ferguson Shipbuilders of Port Glasgow, joining the fleet in March 2006.
In the tendering for the next two Jura type vessels to be built, the Scottish Executive awarded the contract to a Polish shipbuilder rather than Fergusons,[7] sparking strong criticism from the Scottish National Party. FPV Hirta, was constructed in Remontowa Shipyard, Poland, and launched on 17 August 2007.
The vessel joined the fleet in May 2008.
The Scottish Fisheries Protection Agency (SFPA) was an Executive Agency of the Scottish Government. The SFPA is responsible for both deterring illegal fishing in Scottish waters, as well as monitoring the compliance of the fisheries industry in Scotland with the relevant Scottish and European Union laws on fisheries.
The Agency has 18 Fishery Offices, a fleet of 3 Fishery Protection Vessels, and 2 aircraft for the purposes of monitoring and enforcement in the waters around Scotland. The letters "SF" appearing in the Agency's ensign relate to the words "Sea Fisheries" as the agency is part of the UK Sea Fisheries Inspectorate (SFI).
On 1 April 2009, the Scottish Fisheries Protection Agency and Fisheries Research Services were merged with the Scottish Government Marine Directorate to form Marine Scotland, part of the core Scottish Government.
The SFPA is now known as Marine Scotland Compliance and the Fisheries Research Services are known as Marine Scotland Science.
Every mother can relate to this.
www.instagram.com/cruickshank.alan/
www.facebook.com/pg/AlanCruickshankPhotographic/photos/?t...
Mirrors are sometimes thought to have the power to capture and trap souls. Folklore and legend have hundreds of stories relating to magic and haunted mirrors. I have never believed such tales concerning old mirrors, however recently, while in the interior of British Columbia, I took a few hours to explore the purportedly haunted grounds of Three Valley Gap. Only after taking a photo of the curious decor within one of the old buildings did I realize that I captured this sad image of a young boy - apparently trapped within the antique mirror!
exemplore.com/paranormal/Spirit-Reflections-Ghosts-and-Ha...
www.3valley.com/heritage_resort/ghost_town.htm
ChallengeGame - Mirror Image - 2020-10-24
ClickContest - 3624 - 2021-02-17
15Challenges - Supporting - 2021-07-16
Old W.R. bashers will relate to this story.
So there you are trawling the depths of Cornwall desperately hoping to catch a photo of the last working Western needed to complete your collection - 1025 Western Guardsman.
You're tired and knackered after a long day's bashing and you've just hopped on to the up wakers sleeper in Cornwall hoping to grab a few hours kip in a Mark 1 compartment before you jump off at Bridgwater to catch the return working. You drift off to sleep....
Just east of Liskeard in the dark, you feel a sharp swing to the right - the train is going wrong line - why? A few minutes later, in your sleepy half awake state, you become aware of lights flashing past the window. You reach up from your prone position and wipe the (by now) damp window and scrub off a patch of condensation to see what's going on. A P.W. train - with wagons and workers on the track. What's on the front of it? Wagon after wagon passes your window, the light from your train briefly illuminates them - then suddenly something larger. A loco - what's that number? Darn, missed it. What about the nameplate? Wxxxx Guardsxxxx then another Westxxx Pxxxxfinder - what the heck? Then it is gone!
You wake from your deep slumbered state and shout out. Did I just dream that? Was that my wicked imagination? Your fellow basher on the seat opposite, agrees, it was 1025 in the pitch black darkness.
OK, so now what to do? How do I get back there for a photo in the middle of the night? Do I get off at Plymouth and wait for the PW train to come back to Laira? No, my accomplice convinces me that we can stick to our original plan - it will still be there in the morning with (importantly) some daylight. I spend the rest of the journey drifting in and out of sleep wondering if he is right.
At Bridgwater, we nearly get arrested by the local plod asking us why we are wandering around the town centre at 2am in the morning. 'Waiting for the down sleeper' charms the most confident one of our group. We're trying to stay awake by walking around, honest! Thankfully he believes us.
The rest is history. We took the down wakers with 1051 and in the early twilight, somewhere near Menheniot about 7am, the old Mark 1 stock squeels around a left hander (not the easiest of curves to capture a passing train) and then I see them. The left hand shot is 1001 Western Pathfinder as we approach it - then I turn and 'snap' 1025 Western Guardsman as we move away, the right hand shot.
And my collection is complete - every Western - if you include the various cab ends I shot in B&W around Swindon Works in '74! It remains the only double headed Western I ever saw in service.
Were we insane? Probably - but even though it was over 40 years ago, it still brings a wry smile - great days!
Ref: SL257/258
The Symptoms of Kali-yuga
This chapter relates that, when the bad qualities of the Age of Kali will increase to an intolerable level, the Supreme Personality of Godhead will descend as Kalki to destroy those who are fixed in irreligion. After that, a new Satya-yuga will begin.
As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.
When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.
The chapter ends with a brief description of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.
SB 12.2.1 — Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the Age of Kali.
SB 12.2.2 — In Kali-yuga, wealth alone will be considered the sign of a man’s good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one’s power.
SB 12.2.3 — Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one’s expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4 — A person’s spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person’s propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5 — A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6 — A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7 — As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8 — Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9 — Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10 — The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11 — The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16 — By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17 — Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18 — Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20 — Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21 — After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22 — When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23 — When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24 — When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25 — Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26 — From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28 — Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29 — The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30 — As long as Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31 — When the constellation of the seven sages is passing through the lunar mansion Maghā, the Age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32 — When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33 — Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the Age of Kali began.
SB 12.2.34 — After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35 — Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36 — These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37 — Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38 — At the end of the Age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.
SB 12.2.39 — The cycle of four ages — Satya, Tretā, Dvāpara and Kali — continues perpetually among living beings on this earth, repeating the same general sequence of events.
SB 12.2.40 — My dear King Parīkṣit, all these kings I have described, as well as all other human beings, come to this earth and stake their claims, but ultimately they all must give up this world and meet their destruction.
SB 12.2.41 — Even though a person’s body may now have the designation “king,” in the end its name will be “worms,” “stool” or “ashes.” What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?
SB 12.2.42 — [The materialistic king thinks:] “This unbounded earth was held by my predecessors and is now under my sovereignty. How can I arrange for it to remain in the hands of my sons, grandsons and other descendants?”
SB 12.2.43 — Although the foolish accept the body made of earth, water and fire as “me” and this earth as “mine,” in every case they have ultimately abandoned both their body and the earth and passed away into oblivion.
SB 12.2.44 — My dear King Parīkṣit, all these kings who tried to enjoy the earth by their strength were reduced by the force of time to nothing more than historical accounts.
~ Srimad Bhagavatam, canto 12, chapter 2
#InternationalRebellionWeek #srimadbhagavatam
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Oxford Circus, London 🇬🇧
18th April, 2019
I have two psychological hang-ups relating to food and diet, and I can easily trace their origins to my father's participation in my upbringing.
The first is not only a love of - even a reverence for - food, but a belief that food is love. The importance of food in Chinese culture may be a cliche, but it's no less true for being one. In Cantonese, people ask one another "have you eaten yet?" in the same way as we ask "what's up?" or "how's it going?”, and then there’s this popular aphorism of Prince Philip’s:
“If it has got four legs and it is not a chair, if it has got two wings and it flies but is not an aeroplane, and if it swims and it is not a submarine, the Cantonese will eat it.”
When I left home at the age of seventeen, Dad gave me a rice cooker, a wok and some recipes, but my passion for food took hold much earlier, in childhood. Typically for a Chinese man of his generation, Dad worked long hours: fourteen hours a day, six days a week. I missed him, and his weekly days off on which he prepared what seemed to me then to be vast banquets, were occasions for childish excitement comparable to Christmas. Also typically for a Chinese man of his generation, Dad was not effusive or demonstrative. Of course, Dad's devotion to his family was expressed in the fact that he worked so hard to provide for us, but I had no appreciation of that as a child. And so I found his love and affection in the food he cooked for us: in the effort and care that was put into the meals; in the way he would put the best pieces of meat or fish into our bowls rather than his own; in how damned good they tasted.
Food as love is a belief I have inherited, or perhaps just inferred, from my Dad. Unless I'm working away from Glasgow, I cook every single day, but rarely for other people. If I cook for someone, it's because I care about them very much (or maybe, in some shallower instances, because I want to impress them). And by "cook for someone" I don't mean "I was going to heat up some of this stew, do you want some too?" or "feel free to have some of the soup I made earlier" but rather "I'm going to prepare and cook a meal for you and I to sit down and eat together." I can't expect everyone to understand what it means for me to do that, of course: romantic partners in the past have been baffled by my anger when they arrived late for dinner, or been irritated by how much I interest I took in their diets.
This brings me to my second neurosis, an unusually enthusiastic and occasionally angsty concern with the nutritional or health-giving value of my diet. As a child, I wasn't allowed to go and play after dinner until I had eaten an apple and drunk what seemed to me as a child to be a huge glass of water (I have since I was a teenager had a particular compulsion about staying hydrated, and remember thinking it irrational and unjust that we weren't allowed to drink water in class in secondary school). This compulsiveness may seem incompatible with the fact that I regularly abuse my body variously with alcohol, cigarettes and, until recently, by indulging my sweet tooth, but perhaps it (along with exercise) was borne of these abuses: knowing that I do these things, I feel I must exercise, eat well and try my best to sleep well.
A few months ago, I read an article in The Guardian (it's a running joke among my friends how many of our conversations begin with this line) about Dr Robert Lustig, the man at the forefront of the anti-sugar movement in America. In it, he makes the alarming claim that sugar is as harmful to our bodies as tobacco and cocaine. In further reading about the subject, I kept coming across the paleo diet. When I sought the advice of friends and colleagues who I knew subscribed to it, they were unanimous in proclaiming its benefits. The diet is based around the food our ancestors ate tens of thousands of years ago, before the advent of agriculture, and permits meat, fruit and veg, fish, nuts and seeds. This means that coffee, booze, grains, legumes, starches, dairy and any kind of processed food are all out. There are variations of the diet that permit some of these food groups, but bread, pasta, rice, couscous and potatoes (except the sweet variety) are out.
I've been following the paleo diet for three months now. I'm not particularly strict about it: legumes and some dairy still form a (now smaller) part of my diet, my meat isn't necessarily grass-fed, I treat myself to the occasional dessert or pizza, and nobody is ever taking beer away from me. When I go to a restaurant or a friend's house for food, I'm no more picky than I used to be. Some friends and family members have expressed alarm that someone like me, who has spent his whole life underweight, should go on a diet. I wouldn't be surprised if, since adopting this "lifestyle" (as many of its adherents prefer to think of it), my daily intake of calories and fat has increased substantially, but that's part of the point: fat doesn't make you fat; sugar makes you fat. In any case, I stress to them that this is not about losing weight or about body image - although if you are keen to lose weight, a paleo diet will show dramatic results very quickly - but about general good health. And after only a couple of weeks, I felt the benefits. My energy levels are much more constant than they used to be: I get out of bed earlier, more easily, and don't feel tired after meals; indigestion and acid reflux are things of the past; bowel movements are, to use a respectfully vague adjective, better. I’ve enjoyed an excitement I haven’t felt for a long time at going into the kitchen to cook and knowing that I’m forced to be creative. The downside is that I'm almost always a little hungry, but nuts and fruit are never far away to snack on. The other principal drawback is that this diet is expensive, cutting out all the cheap staples such as rice and pasta in favour of more meat, fish and vegetables.
While I know that there are many challenges to the anthropological and evolutionary bases of the paleo diet, and that nutritionists continue to disagree on what constitutes the healthiest diet, the benefits of the paleo diet have for me been tangible, and I recommend it to anyone.
Glasgow, 2014.
This text is spread over three Gobate II images, and is a complement to the 'Peña Hueca' text (see below, for those reading from a computer). The texts look at issues relating to a potential local architectural response to amber deposits. I propose that these early architectures have the potential to be early human examples of building structures outside of functions such as habitat or issues such as ancestors and the dead. They would sit in a chronology aside a second early speciality late Neolithic structure I call the 'Boat Haven' and indeed in keeping, I name this class of Upper Ebro troglodytic structures 'Amber Havens'.
A scattered line of sites can be seen from the north east within the Basque region's piedmont, through the amber deposits aside Las Yurdinas 2, the Peñacerrada and other Urizaharra deposits, and down to the feathered edges of the great River Ebro's valley. The distance between Gobate and the Chalcolithic villages associated with the physical extraction of the amber mineral deposits is as low as five straight kilometres. Gobat is at an altitude of 650m and a sharp rise to around 1000m provides a qualitative ridge for the amber deposits to hide behind. Whilst the ridge climbs just 300m, it is steep enough to take the zest from hasty gaits - a natural pause for thought.
Along this scattered 'line', and towards its southern end, are the close-by Gobate and La Llana sites in addition to occasional dolmen and necropolis of monolithic sarcophagi in a range of styles including of those witnessed in and around the Gobate and La Llana sites. [I will later argue that these sarcophagi can be reappropriated, and that their origins need to be stretched back in chronology].
Carved stone spaces are cleaned and swept and the archaeological record may not be as laminated as it is for non-ritual family fed rock abris. Ploughing has also occurred up to the edges of many sites.
This diagonal of artificial caves runs out from the plane of the upper Ebro and is a potential subset of the Upper Ebro group of troglodytic ritual sites. Understanding this subset is a task that will require hypothesis, and the hypothesis I use for Gobate and La Llana is one that develops from ideas I presented for Peña Hueca up on the plateau and equally buffered on the other side of the amber deposits.
Before looking at the line of artificial caves and late prehistoric sites, it is important to see that there are striking similarities between the La Llana sites and the potentially slightly older Gobate sites. Each loci may consist of two separated elements, the first element a 'hubub' around at least three different 'warm water forms' and the second, a 'quiet' site with little space for more than a handful of people. For each site, the 'warm water form' clusters are within shouting distance (drum distance) but not within sight (111m and 250m apart respectively). Were it not for the artificial cave under the 'warm water forms' of the 'Gobate I' site, the similar 'footprint' of the adjacent sites would be blatant and indubitable. Accepting that the La Llana sight is slightly younger, It may seem that La Llana was either an improved and newer version of an aged Gobate cluster, or that La Llana was a second example of a function, i.e. there was an activity that required a combination of 'quietness' and 'hubub' that was locally successful, and thus could sustain a second example (a town with one big biscuit factory attracts a second...). For either scenario, it is worth trying to imagine what sort of activity could thrive and sustain over time from a duality between calm and hubub.
Exposed rock surfaces melt away with weathering and any forms added by man are today shrunk by the constant tick of ablation's clock. If Gobate was the first version, then its carved 'warm water forms' should be less edgy and worn out, and indeed this is the case.
Happenstance can cause the most wonderful links, but here we have two sites between the River Ebro 'highway' and a low mountain zone rich in amber and I think that before the face of happenstance is called upon to reply, an attempt should be made to see how the exact configuration might have helped man key into landscape from an optic of 5000 years before present.
'Warm water forms' might be used for many procedures from detanning acorns to softening fibres before weave, and from vegetal dying and cleaning to perfume production. A group of visitors who arrive from the River Ebro highway - keen to trade for stones of amber - might be taken to the 'warm water forms' to relax and chat in friendly states of semi nudity. Each 'warm water form' would have had a deeper shallow pool, and stretching out in a warm 'paddling pool' of perfumed water would occupy, as would plunging into the deeper 'collection pool'. It is safe to say that a visiting trade party from between 12 people and 24 people might here be soothed after days of walking, welcomed by the 'warm water form' facilities of La Llana and Gobate. All tools that might double for weapons have thus been pacified by this memorable moment and even rite. Once an ambience of mutual trust and common heath is assured, then a 'bigman' might ask the visiting group's 'leader/negotiator' to come aside for 'talks' and barters over amber. Walking 1 or 2 hundred metres to the smaller artificial cave, be it La Llana or Gobat I, and the pacified party has been 'diffused' as a potential threat to amber resources via Epicurian pleasure, goodwill and trust. Implicit with this visualisation is the cultural detail that the water in the 'warm water forms' must have been kept to a standard of cleanliness for it to keep its status and allure. If the water is a perfume of, lets imagine, local lavender and rosemary, then giving the water a symbolic status, and asking that people leave for a change of perfumed waters, would be a cultural detail and imply roles for specific individuals. The implication of location specific protocols and roles associated with a category of monument being a potentially interesting aside.
Amber as a mineral was highly desired and traded throughout the Neolithic and Chalcolithic. Here our group leader must leave behind his travelling companions - and we will imagine a self contained group with selected people from crofts and villages associated with a far-off valley cluster. Our visiting negotiator is 300m below a protective ridge that hides the actual deposits, and is told that were his group to venture to try to see the actual quarries, the worst would be guaranteed !(and indeed skeletons with arrow damage from the Chalcolithic period have been discovered in this upper amber quarry zone). Here the amber quarries are sites protected by cultural design.
Any transformed or raw amber held down in La Llana or Gobat II, on its approximative level with the Ebro plane, is also relatively secure and disassociated from the dynamic potential power of the visiting group. Tucked onto their 'warm water forms' and inside the rare musky fragrances, the rest of the visiting group cannot see the place or even direction of the place of negotiation and exchange. They are in a perfect hubub.
One representative man steps inside a small man-made cave on a cusp of a slight ridge, sits down on a stone chair (above left?) in a corner shade, and waits to see the mythical amber stones they have all travelled so far to acquire. The different sizes of stone will be taken to him and an exchange will be negotiated. He is alone fixed to a stone or carved chair, and representatives from the La Llana site or the Gobat site are slipping in and out of the low doorway. Stones of amber appear in hands and leather wraps as if from nowhere.
The goods the group carried to be exchanged are with the main party aside the 'warm water forms' - perhaps pots of grain, textiles, early metal tools, bags of nuts, wooden tools and other ways that might help the local region escape some elements of the domesticated Neolithic revolution. The goods are held in the artificial cave of the 'Gobate II' site, or in a temporary building long gone that was central in a waiting space in the 'warm water form' cluster of La Llana.
Today the 'warm water forms' of La Llana are disassociated from the La Llana 'amber haven' by a small road. The impact of modern roads on prehistoric landscapes can deeply effect the reading and 'living' of a vista, and I think that hiding roads in tunnels may seem expensive or even destructive, but is a vital way to return man's deeper appreciations to landscape. The La Llana road is quiet with infrequent traffic, and landscaping and ochre coloured surfacing and even a short section of cobble strip may be enough - elsewhere, where traffic noise, colour and pollution is ever present, deeper tunnels must be welcomed and 'pseudo' pseudo-druids challenged.
On the above image it is possible to see examples of modern petroglyphs next to a space apt for taking a negotiator to wait between amber stone samples.
As with the Gobate I site, the monolithic sarcophagi do not systematically respect E/W orientations common with dolmen openings and early Christian burial.
AJM 28.01.21
Did you know that the "Marseille tarot" is associated with the city? Why do you ask? It was brought by Mary Magdalene, the hidden wife of Jesus. She came to Provence, not Marseille. Aren't you wondering why the decks contain 78 cards if only 22 are used? And has anyone ever told you that the Tarot was never designed to predict the future? This includes the Tarot's history and the rich symbolic significance of the Magdalene heresy that is embedded into its images. This hidden heresy relates to the recognition of Mary Magdalene as the wife of Jesus Christ. This sheds light on the need for the balance of the Divine Feminine and Divine Masculine in our World today.
The gypsy clairvoyants recovered the Tarot for its particularly effective system for understanding all the unconscious mechanisms, for better orienting oneself towards the right choices, and ultimately for healing.Mary Magdalene (Mary of Magdala), the woman with the jars in Christian symbolism, could well in this case be represented in the star chart. But their hypotheses stopped there. No one had ever imagined that the Tarot itself represented the teaching and life of Mary Magdalene in its entirety, let alone that the Tarot had been created by Mary Magdalene herself in the first century.It changes the dating of the Tarot from the 14th century to the 1st century AD with Mary Magdalene, the Tarot de Marseille thus becoming the ancestor of all Western tarot cards, i.e. "the Tarot".
Historians and experts say that the Tarot originated in Italy during the Renaissance, towards the end of the 14th century and the beginning of the 15th. On the other hand, nobody thought that the Tarot de Marseille itself came from Marseille.Mary Magdalene is the Saint who was the first witness to Christ's resurrection. In other words, she sees the Resurrection. Now, in the Tarot, if you look again at the Judgement and the World side by side, you will see that the Saint in the World card is looking in the direction of the light blue Christ who is rising from his tomb. So here we have a major Tarot code which explains that the naked Saint in the World card is the one who witnesses Christ's resurrection.
fr.camoin.com/tarot/Tarot-Marie-Madeleine-Magdala.html
This tradition begins with the MAT, the traveller who sets off in search of the Grail, but also the people of the MAT, the gypsies. The tradition was reborn with esotericism around 1880. That's when Wirth arrived at Guaita's. How did they send this to Waite? He's still waiting for the piece of the jigsaw to be put together into a clearer system. We're sticking to the stuff available in the web stock.
Oswald Wirth is known for his occult and esoteric work on the Tarot de Marseille. He produced his own version of the 22 Major Arcana cards, and also worked on representing the Minor Arcana with the help of Gérard Encausse, known as Papus, who also studied the Tarot for occult and esoteric purposes, and Arthur Edward Waite, who also produced his own tarot with the popular success we all know. The links between Wirth and Waite are still a secret, but the agility at the heart of esoteric houses and the porosity that may have existed before the 1914 war. Today it's remains like a mirage and that's hard to imagine an other mind. So I've tried to compile some information about these great men, these great initiates, because today everything has been reduced and simplified.
The Rider-Waite-Smith Tarot is a deck of tarot cards traditionally used for divination and spiritual practice. It was designed by English illustrator Arthur Edward Waite and American designer Pamela Colman Smith, and first published in 1909. It uses the codes and symbols of the Tarot de Stanislas de la Guaita illustrated by Oswald Wirth. Oswald Wirth was Stanislas de Guaita's secretary, and in collaboration with him drew a Tarot, which has since been republished as the Wirth Tarot. It is also known for its occult symbols and its references to the Hermetic tradition and the Kabbalah. The Rider-Waite-Smith Tarot is one of the most popular and widely used tarot decks in the world. It has inspired many interpreters, authors and practitioners of divination, as well as artists and writers.
Wrapping it All Up…
To summarize, the Nine of Cups is a card of actualization, accomplishment and indulgence. It can also mean the reverse depending on its orientation. It holds significance in many areas of your life, from success and riches, to love and loss. Spiritually, it speaks to a feeling of fulfillment, and materially, it calls to plenty. That was everything you might need to know about the Nine of Cups and the meanings associated with drawing the card. We feel the need to clarify that despite the orientation you may draw the card in, not to fret or become too complacent. The tarot cards do not control or enforce their readings in any aspect of your life. They tell a possible story, based on divination and your own vibrations that attract their energies. Because of this, you can play into the reading or shatter expectations completely.There is not much to say about the booklet because there are only 5 translated pages per language. A brief summary of Oswald Wirth's life precedes the presentation of the 22 cards of the Major Arcana. Each card has an explanation in 3 or 4 sentences. The publisher guarantees that the meanings are as faithful as possible to Wirth's vision.
en.tarotquest.fr/review-en-007-golden-wirth-tarot.html
Remember that even drawing the card upright does not mean you can sit back and good things will come to you. The card calls you to action to go after what you want, appreciate what you have, and indulge in the rewards. Conversely, drawing the Nine of Cups in reverse calls you to exercise caution, reflection, and self-discovery. This is because whether it’s the stars, a roll of the dice, or the draw of the card doesn’t matter. The Universe guides us, not shackles us to our fate, and ultimately you alone are in control of your life.
Wirth is best known as the author of Le Tarot des imagiers du Moyen Âge (1927), translated and published in English as The Tarot of the Magicians. Joseph Paul Oswald Wirth (5 August 1860, Brienz, Canton of Bern – 9 March 1943) was a Swiss occultist, artist and author. He studied esotericism and symbolism with Stanislas de Guaita and in 1889 he created, under the guidance of de Guaita, a cartomantic Tarot consisting only of the twenty-two Major Arcana. Known as "Les 22 Arcanes du Tarot Kabbalistique", it followed the designs of the Tarot de Marseille closely but introduced several alterations, incorporating extant occult symbolism into the cards. The Wirth/de Guaita deck is significant in the history of the tarot for being the first in a long line of occult, cartomantic, and initiatory decks.
The occult in life: Stanislas de Guaita - memories of his secretary Oswald Wirth
They recruited Gérard Encausse to help rebuild the tradition of alchemists. Encausse, who went by the pseudonym “Papus”, was a Spanish-born French physician and occultist who had written books on magic, Cabalah and the Tarot. From the end of the 19th century until his death, Oswald Wirth (1860-1943) exercised a veritable moral magisterium over French alchemy. Through his works and the magazine Le Symbolisme, which he founded and edited, he made a major contribution to restoring to alchemy its spiritualist and symbolic dimension, largely abandoned during the 19th century in favor of political battles. His personality and aura inspired Jules Romain to create the character of Alchemist Lengnau in Recherche d'une Eglise (volume 7 of Les Hommes de bonne Volonté). Initiated in January 1884 in a Châlons-sur-Marne laboratory during his military service, he left the alchemists of France to join the Great Work shortly after settling in Paris. Secretary to Stanislas de Guaïta (1861-1897), a writer and poet whom his friend Maurice Barrès described as "the renovator of occultism", he owed it to him, by his own admission, to "write legibly". Although he denounced what he called "low occultism", Wirth (who was a magnetizer) nourished part of his symbolic reflection with Hermetic contributions.
Oswald Wirth's symbolic tarot is one of the few tarot cards to reveal the key to the knowledge of the ancient initiates, secretly conveyed for millennia.
The theosophical reductions (what can be learned from the experience we live) and the tetrads (the experience itself, its origin and its possible development), enable everyone to interpret the messages of the 78 beautifully illustrated cards with accuracy and precision. The historical tarot deck, created in the Marseilles style, is based upon the original designs by famous Swiss kabbalist and occultist Oswald Wirth. The 22 Major Arcana first appeared in 1889 in a hand-colored limit edition deck. The 22 Major cards have French titles and the Hebrew letters attributed to each card by Eliphas Levi, and popularized by Oswald Wirth. This authorized full 78-card deck is printed with vivid colors on gold background. The 56 Minor Arcana cards present the four traditional suits of Swords, Batons, Cups and Coins. The pack includes a booklet of commentary by Stuart R.
www.usgamesinc.com/oswald-wirth-tarot.html
Stanislas de Guaita (6 April 1861, Tarquimpol, Moselle – 19 December 1897, Tarquimpol) was a French poet based in Paris, an expert on esotericism and European mysticism, and an active member of the Rosicrucian Order. He was very celebrated and successful in his time. He had many disputes with other people who were involved with occultism and magic. Occultism and magic were part of his novels. De Guaita came from a noble Italian family who had relocated to France, and as such his title was 'Marquis', or Marquess. He was born in the castle of Alteville in the commune of Tarquimpol, Moselle, and went to school at the lyceum in Nancy, where he studied chemistry, metaphysics and Cabala. As a young man, he moved to Paris, and his luxurious apartment became a meeting place for poets, artists, and writers who were interested in esotericism and mysticism. In the 1880s, Guaita published two collections of poetry The Dark Muse (1883) and The Mystic Rose (1885), which became popular. De Guaita was influenced by the writings of l'Abbé Alphonse-Louis Constant, alias Eliphas Lévi, a prominent French occultist who was initiated in London to rosicrucianism by Edward Bulwer-Lytton in 1854. Eliphas Lévi was also initiated as a Freemason on 14 March 1861 in the Grand Orient de France Lodge La Rose du Parfait Silence at the Orient of Paris. De Guaita became further interested in occultism after reading a novel by Joséphin Péladan which was interwoven with Rosicrucian and occult themes. In Paris, de Guaita and Péladan became acquainted, and in 1884, the two decided to try to rebuild the Rosicrucian Brotherhood. They recruited Gérard Encausse to help rebuild the brotherhood. Encausse, who went by the pseudonym “Papus”, was a Spanish-born French physician and occultist who had written books on magic, Cabalah and the Tarot.
In 1888, De Guaita founded the Ordre kabbalistique de la Rose-Croix, or the Kabbalistic Order of the Rose-Cross. Rosicrucianism is an esoteric movement which first began with the publication of the three Rosicrucian Manifestos in the early 17th century. Guaita's Rosicrucian Order provided training in the Cabala, an esoteric form of Jewish and Christian mysticism, which attempts to reveal hidden mystical insights in the Bible and divine nature. The order also conducted examinations and provided university degrees on Cabala topics. Guaita had a large private library of books on metaphysical issues, magic, and the "hidden sciences." He was nicknamed the "Prince of the Rosicrucians" by his contemporaries for his broad learning on Rosicrucian issues. Papus, Peladan, and Antoine de La Rochefoucauld were prominent members. Maurice Barrès was a close friend of De Guaita.
In the late 1880s, the Abbé Boullan, a defrocked Catholic Priest and the head of a schismatic branch called the “Church of the Carmel” led a “magical war” against de Guaita. French-Belgian novelist Joris K. Huysmans, a supporter of Boullan, portrayed De Guaita as a Satanic sorcerer in the novel La Bas. Another of Boullan’s supporters, the writer Jules Bois, challenged De Guaita to a pistol duel. De Guaita agreed and took part in the duel, but as both men missed, no one was hurt.
By the 1890s, De Guaita's, Papus' and Péladan’s collaboration became increasingly strained by disagreements over strategy and doctrines. Guaita and Papus lost the support of Péladan, who left to start a competing order. De Guaita died in 1897 at the age of 36.
His original drawing of an inverted pentagram with a goat's head appeared in La Clef de la Magie Noire (The Key to Black Magic), published the year he died. It later became conflated with Baphomet, or the Sabbatic Goat. In 1888, De Guaita founded the Ordre kabbalistique de la Rose-Croix, or the Kabbalistic Order of the Rose-Cross. Rosicrucianism is an esoteric movement which first began with the publication of the three Rosicrucian Manifestos in the early 17th century. Guaita's Rosicrucian Order provided training in the Cabala, an esoteric form of Jewish and Christian mysticism, which attempts to reveal hidden mystical insights in the Bible and divine nature. The order also conducted examinations and provided university degrees on Cabala topics. Guaita had a large private library of books on metaphysical issues, magic, and the "hidden sciences." He was nicknamed the "Prince of the Rosicrucians" by his contemporaries for his broad learning on Rosicrucian issues. Papus, Peladan, and Antoine de La Rochefoucauld were prominent members. Maurice Barrès was a close friend of De Guaita. In the late 1880s, the Abbé Boullan, a defrocked Catholic Priest and the head of a schismatic branch called the “Church of the Carmel” led a “magical war” against de Guaita. French-Belgian novelist Joris K. Huysmans, a supporter of Boullan, portrayed De Guaita as a Satanic sorcerer in the novel La Bas. Another of Boullan’s supporters, the writer Jules Bois, challenged De Guaita to a pistol duel. De Guaita agreed and took part in the duel, but as both men missed, no one was hurt. By the 1890s, De Guaita's, Papus' and Péladan’s collaboration became increasingly strained by disagreements over strategy and doctrines. Guaita and Papus lost the support of Péladan, who left to start a competing order. De Guaita died in 1897 at the age of 36. His original drawing of an inverted pentagram with a goat's head appeared in La Clef de la Magie Noire (The Key to Black Magic), published the year he died. It later became conflated with Baphomet, or the Sabbatic Goat.
en.wikipedia.org/wiki/Stanislas_de_Guaita
Lévi and Wirth interests also included Freemasonry and Astrology. He wrote many books in French regarding Freemasonry, most importantly a set of three volumes explaining Freemasonry's first three degrees. On January 28, 1884, Wirth was initiated in the regular Scottish Rite Masonic Lodge La Bienfaisance Châlonnaise affiliated to the Grand Orient of France. In 1889, he joined the Scottish Rite Travail et les Vrais Amis Fidèles where he became Grand Master . In 1898, the latter lodge was admitted to the Grand Lodge of France.
Works[edit]
Le Livre de Thot comprenant les 22 arcanes du Tarot (1889).
L'Imposition des mains et la médecine philosophale (1897), Paris.
La Franc-maçonnerie rendue intelligible à ses adeptes, sa philosophie, son objet, sa méthode, ses moyens, three volumes:
Vol. I: Le livre de l'Apprenti : manuel d'instruction rédigé à l'usage des FF. du 1er degré (1893, 2nd revised edition 1908), Paris.
Vol. II: Le livre du Compagnon : manuel d'instruction rédigé à l'usage des FF. du 2° degré (1912), Paris.
Vol. III: Le livre du Maître : manuel d'instruction rédigé à l'usage des FF. du 3° degré (1922), Paris.
Le Symbolisme hermétique dans ses rapports avec l'alchimie et la franc-maçonnerie (1910), Paris.
Les Signes du zodiaque, leur symbolisme initiatique (1921), Paris.
Le Serpent vert (1922) (translation and analysis of Das Märchen by Goethe), Paris.
L'Idéal initiatique (1924), Paris.
Le Tarot des imagiers du Moyen Âge (1927), Paris.
Introduction à l’étude du tarot (1931), Paris.
Les Mystères de l'art royal - Rituel de l'adepte (1932), Paris.
Stanislas de Guaïta, souvenirs de son secrétaire (1935), Paris.
Le Symbolisme astrologique : planètes, signes du zodiaque, maisons de l'horoscope, aspects, étoiles fixes (1938), Paris.
Qui est régulier ? Le pur maçonnisme sous le Régime des Grandes Loges inauguré en 1717 (1938), Paris.
en.wikipedia.org/wiki/Oswald_Wirth
Interpretation of this Cards
Ace of Cups's Meaning
The Ace of Cups signifies the beginning of period of strong emotional health for you. Expect copious joy, happiness, and love to surround you during this time. Existing personal relationships may strengthen, meaningful new ones are likely to form. If marriage is in your future, you are likely to lay the foundations for it during this time.The Ace of Cups represents overall satisfaction throughout all different areas of your life. It predicts success and abundance through use of good intuition and creativity. New relationships or possibly a birth or pregnancy could be associated with these positive outlooks.
www.trustedtarot.com/cards/ace-of-cups/
The Wheel of Fortune's Meaning
Symbolic of life's cycles, the Wheel of Fortune speaks to good beginnings. Most likely, you will find the events foretold to be positive, but, being aspects of luck, they may also be beyond your control and influence. Tend those things you can control with care, and learn not to agonize over the ones you cannot.
www.trustedtarot.com/cards/wheel-of-fortune/
The Star's Meaning
The Star's presence signifies a period of respite and renewal for you. This renewal may be spiritual, physical, or both. It is a particularly positive sign if you or someone close is recovering from illness or injury. It is a light in the darkness, illuminating your future and your past.
www.trustedtarot.com/cards/the-star/
Eight of Wands's Meaning
Prepare yourself for an abrupt increase in the pace of your life. Things are about to get very busy. They good news is that any projects you begin will progress quickly, you will experience few delays, and the conclusion is likely to be successful. This card is also good news for relationships, although it raises the possibility of needing to travel for relationships. All things considered, this is a good card to find in your spread, as long as you are willing to buckle down and get to work.
www.trustedtarot.com/cards/eight-of-wands/
Drawing on Success: Nine of Cups Tarot Card Meaning
What else is there to glean from the card? It represents the fulfillment of a goal or some deep, unfulfilled desire. But tarot cards are tricky business. Their meaning is usually tied to the context of a situation, and in fact many diviners will read more than one card during a fortune telling. The meaning of Nine of Cups then, can change depending on its adjacent cards.
Its meaning can also change depending on where you are in life. What you’re struggling with, or where you’ve been or are going also changes the card’s meaning. Our tarot aficionados reading this article will also acutely point out that tarot cards have two different meanings, depending on the orientation that the card is facing when drawn. The Nine of Cups upright meaning is different from the Nine of Cups reversed meaning!
We’ll go over as many of these as we can in this article, to prepare you for everything you’d need to expect after drawing this card. Maybe you’re a tarot card enthusiast brushing up on knowledge or maybe you’ve recently had or thought about getting a divination. Perhaps you’re simply curious and want to find out more. Whatever the case, we hope you find this article educational, enlightening, and most importantly, fun! Without further ado, everything you need to know about the Nine of Cups:
Upright: Everything You Need to Know(That We can Think of!)
After a long trial in your life, the Nine of Cups represents a positive, fruitful conclusion. The nine cups are sometimes interpreted to mean different ups and downs, or different challenges you’ve faced before now. Now is important, because the Nine of Cups encourages you to ‘drink up.’ That you should happily partake in the success you have worked and endured for. The tarot card is a wake-up call that you have entered a positive chapter in your life, and should enjoy it. The Nine of Cups can also refer to something in the future in a different context. If you are yearning for something, and draw the Nine of Cups, there’s a good chance it will come true! Indeed, this tarot card is sometimes referred to as the wish card. Because of its association with fulfillment and plenty, the tarot card also has positive meanings in health, love, career and finances. We’ll go over each below: Career-wise, the Nine of Cups focuses more on the confident, successful man more than the cups of blessings themselves. You will find yourself taking in the admiration of your peers and workmates. It’s likely that tasks you found challenging or difficult before are becoming easier or even menial to accomplish. This is the time to look towards possible advancement in your position. Maybe move to a different job that holds better opportunities. This is also a prime time to ask for a raise. Move confidently. Though arrogance is a fool’s errand, don’t shy away from the rewards waiting for you. Your superiors are likely more receptive towards such moves in light of your increase in skill. Most importantly, at the end of the journey symbolized by the nine cups, you’ve likely earned this.ust as in your career, financially the Nine of Cups signifies blessings and comfort. This is the time to relax, to treat yourself a little. From tiny things like the raise you’re likely to score to a bonus on performance here and there, things will add up. While thrift is a virtue in itself, it can’t hurt to celebrate your success a little. You’ll likely need it.Remember that the good times won’t last forever. Fear of what is to come often takes away from the now. Remember that you’ve earned the success and subsequent rewards that come to you. In fact, what we’re going over next has a lot to do with the opposite of everything you’ve read so far. The reversed meaning of this card in particular is a sign of the bad times to come.To summarize, the Nine of Cups is a card of actualization, accomplishment and indulgence. It can also mean the reverse depending on its orientation. It holds significance in many areas of your life, from success and riches, to love and loss. Spiritually, it speaks to a feeling of fulfillment, and materially, it calls to plenty.
That was everything you might need to know about the Nine of Cups and the meanings associated with drawing the card. We feel the need to clarify that despite the orientation you may draw the card in, not to fret or become too complacent. The tarot cards do not control or enforce their readings in any aspect of your life. They tell a possible story, based on divination and your own vibrations that attract their energies. Because of this, you can play into the reading or shatter expectations completely.
Remember that even drawing the card upright does not mean you can sit back and good things will come to you. The card calls you to action to go after what you want, appreciate what you have, and indulge in the rewards. Conversely, drawing the Nine of Cups in reverse calls you to exercise caution, reflection, and self-discovery. This is because whether it’s the stars, a roll of the dice, or the draw of the card doesn’t matter. The Universe guides us, not shackles us to our fate, and ultimately you alone are in control of your life.
trusted-astrology.com/nine-of-cups-meaning/
Originally from German-speaking Switzerland, Oswald Wirth (1860-1943) arrived in Paris at the age of twenty. Here he became acquainted with various enthusiasts of the occult sciences, in particular the members of the Société Magnétique de France, among whom he soon became known for his abilities as a "curative magnetiser". After a short stay in London, in 1884 he joined the Grand Orient de France, an event that kindled his interest in Masonic symbolism.Early in 1887 he met Stanislas de Guaita, with whom he formed a deep and indissoluble friendship. The Marquis introduced the young man to the study of the Cabala and the Tarot, and after the necessary period of apprenticeship welcomed him as a member of the OKCR, the Kabbalistic Order of the Rosicrucians. Having noticed his drawing skills, he suggested that Wirth design a new deck, with the aim of restoring the cards to their "hieroglyphic purity", as Eliphas Lévi had wished in his day.En partant de la base de deux jeux, le Tarot de Marseille (un Tarot de Besançon précisément) et un jeu italien, Wirth fit une élaboration importante, surtout en ce qui concernait (selon sa vision) la correction des erreurs présentes, la juste attribution des couleurs et les détails singuliers des figures. Ainsi virent le jour, après à peine un an, Les XXII Arcanes du Tarot kabbalistique, restitués à leur pureté hiéroglyphique sous les indications de Stanislas de Guaita (Paris, 1889).Early in 1887 he met Stanislas de Guaita, with whom he formed a deep and indissoluble friendship. The Marquis introduced the young man to the study of the Cabala and the Tarot, and after the necessary period of apprenticeship welcomed him as a member of the OKCR, the Kabbalistic Order of the Rosicrucians. Having noticed his drawing skills, he suggested that Wirth design a new deck, with the aim of restoring the cards to their "hieroglyphic purity", as Eliphas Lévi had wished in his day.The reference to Guaita was accurate because, although the Marquis left no writings on the Tarot, it is correct to think that Wirth's Arcana were an expression of his teachings. Wirth himself acknowledged that he had been introduced to the mysteries of esotericism by his spiritual father."Guaita, knowing me to be a draughtsman, advised me from our first meeting in the spring of 1887, to restore the 22 Arcana of the Tarot to their hieroglyphic purity, and immediately documented this by entrusting me with two tarots, one French and the other Italian, as well as the Dogme et Rituel de la Haute Magie, the capital work of Eliphas Levi, in which the Tarot is the subject of copious commentaries. This was the starting point for the present work, whose spiritual authorship is attributable to Stanislas de Guaita. Having submitted to him a first Tarot redesigned according to the rough decks compared, this learned occultist offered me his criticisms, which were taken into account when the Kabbalistic Tarot was published in 1889. (...) With the help of Stanislas de Guaita, I set to work to acquire the science of symbolism that would allow me to reconstitute the Tarot. (...) As soon as one succeeds in making the symbols speak, they surpass all speeches in eloquence, for they enable one to rediscover the lost Word, that is to say the eternal living thought of which they are the enigmatic expression. Decipher the hieroglyphs of the profound silent wisdom common to thinkers of all ages and religions, of myths and poetic fictions, and you will come up with concordant notions relating to the problems that have always preoccupied the human mind". (Oswald Wirth, The 22 Arcana of the Kabbalistic Tarot restored to their hieroglyphic purity under the guidance of Stanislas de Guaita). Each major arcana is marked with a Hebrew letter, according to the scheme devised by Eliphas Levi. According to many, Wirth had the merit of knowing how to accept and summarise the thought and principles of the most important Masonic initiatory currents. He used them to interpret the secrets of the Great Work, devoting himself to the study of alchemy, the Cabala and the Tarot. For Wirth, symbolism was a universal value, and he tried to bring the teachings of the various esoteric schools down to a common matrix through the use of a common symbology, derived directly from the archetypal concepts of Masonic thought. He wrote texts on the Tarot in which he defined the art of divination as a kind of priesthood, and numerous texts on Freemasonry, in which he tried to make the institution comprehensible to laymen and adepts alike in a simple yet transcendent way:
"Such a definition is realistic if we consider that the person exercising divination must feel himself to be a 'mediator', a 'means', an 'intermediary' and an 'instrument' of such capacity. A priest is: the moment he performs a ritual, the power of that ritual captivates and involves him to the point where it almost cancels out his very personality."
www.franck-durand.fr/lhistoire-oswald-wirth-tarot-du-moye...
1929 Knapp-Hall
Published in Los Angeles using the chromo lithography process, this deck of seventy-eight cards is the oldest tarot deck inspired by Wirth's that we have been able to find. It was created by the artist J. Augustus Knapp (1853-1938) in collaboration with Manly P. Hall, director of the Philosophical Research Society in Los Angeles. In addition to the many features of the Wirth tarot on each illustration, the yellow cartouche is as it appeared on Oswald Wirth's first tarot: with the title in capitals (and the World with the double numbering 21 and 22). The fifty-six minor arcana are freely created. The backs of the cards also feature the word TARO (without the T). This deck was republished in 1985 by the USGS under the name Knapp-Hall Tarot.
www.tarot-artisanal.fr/enquete-des-tarots-dits-de-oswald-...
Returning from a long absence, I can now relate more stories from the Imperial Council as my sources in the feline community have granted me access to several more copies of "Das Katze", the official publication of the Imperial Council of Cats. Today I am providing excerpts from an interview of Maximilian Skonderberg-Hagenau, the director of the Ministry of Information some decades ago.
Interviewer- The Empire calls itself an egalitarian state yet most senior positions are limited to males. How is this equality?
Maximilian- Our female cats have the sacred honor of birthing kittens for the continuation of the Empire. No greater honor or position can be imagined than bearing the responsibility of the future of the Empire. Besides, all cats of the Empire are expected to live and die for the Empire. What could be more egalitarian?
Interviewer-What are the actual geographical limits of the Empire?
Maximilian- The Empire ends beyond the shadow of the Grand Protector (leader of the Imperial Council), or as is sometimes said, the end of the tip of his sword.
Interviewer- What is the position of the Imperial Council on cats living with their human servants?
Maximilian- The Imperial Quartering Act of 1367 requires humans to shelter and provide provisions for a minimum of two cats in each human household. However, humans are impossibly stupid with few being able to speak or read cat so most are unaware of this requirement even though the edict has been in effect almost seven hundred years. As a result, we allow humans to serve as many cats as their limited abilities allow. Most humans understand that they are deeply flawed creatures and derive some small meaning to their existence by serving cats. Those humans that have no cats are flawed beyond any hope and live a meaningless existence.
End of Interview.
I've never been able to relate to folks who claim the human world to be an evil place. Those people have embarked on an obsessive search for what they believe to be wrong, leaving little energy for a rightness they pretend to uphold. Most of us want what's good for others, but for those who don't, stories are my favourite corrupting force. Nothing will teach you how to humanize a stranger better than reading a good book, watching a movie, or following a show that depicts their way of living. What I learned from Gentlemen Jack, Boys Don't Cry, or Maurice – wasn't how I was raised to see things. We were taught to mark outsiders as distant threats alone, stop ourselves from getting too familiar or understanding. Certainly not accepting. My experience of life as transitory helped to open my heart, made me see how happiness is hard and love is precious. When rust and bones are all that's left of us, I want to know that I left more loving behind.
June 9, 2023
Annapolis County, Nova Scotia
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I could relate to this quote as a GenX'er who was around before everyone had GPS on their phones and cars. We relied a lot on printed maps and the verbal directions of others. That led to a lot of frustration on the road.
Note the foggy, gloomy San Francisco summer weather in the background which leads me to another quote attributed to Mark Twain, "The coldest winter I ever spent was a summer in San Francisco".
ODC: Hal Roach says...