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Part of a series on
Hindu scriptures
Vedas
Rigveda · Samaveda Yajurveda · Atharvaveda Divisions Samhita · Brahmana Aranyaka · Upanishads
Vedangas
Shiksha · Chandas Vyakarana · Nirukta Kalpa · Jyotisha
Upanishads
Rig vedic Aitareya Yajur vedic Brihadaranyaka · Isha Taittiriya · Katha Shvetashvatara Sama vedic Chandogya · Kena Atharva vedic Mundaka · Mandukya Prashna
Puranas
Brahma puranas Brahma · Brahmānda Brahmavaivarta Markandeya · Bhavishya Vaishnava puranas Vishnu · Bhagavata Naradeya · Garuda · Padma · Agni Shaiva puranas Shiva · Linga Skanda · Vayu
Itihasa
Ramayana Mahabharata (Bhagavad Gita)
Other scriptures
Manu Smriti Artha Shastra · Agama Tantra · Sūtra · Stotra Dharmashastra Divya Prabandha Tevaram Ramcharitmanas Yoga Vasistha
Scripture classification
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Hindu texts
v t e

The Literature regarded as central to the early Hindu (Vedic) and later Hindu literary tradition was originally predominantly composed in Sanskrit. Indeed, much of the morphology inherent in the learning of Sanskrit is inextricably linked to study of the Vedas and other early texts.

Vedic literature is divided by tradition into two categories: Shruti – that which is heard (traditionally understood as revelation) and Smriti – that which is remembered (stemming from human authors, not revelation). The Vedas constituting the former category are considered sacred texts or scripture by many followers of Hindu religion. The post-Vedic scriptures form the latter category: the various shastras and the itihaasas, or histories in epic Sanskrit verse. Holding an ambiguous position between the Upanishads of the Vedas and the epics, the Bhagavad Gita is considered to be revered scripture by most Hindus today.

The Vedas[link]

The Vedas form the oldest layer of Sanskrit literature^[1] and the oldest sacred texts of Hinduism.^[2]

According to the Rigveda itself, the Vedic Mantras were composed by various seers who had 'seen' (dṛś) them in deep concentration (dhī). However, to post-Vedic tradition, the Vedas are apauruṣeya "not human compositions",^[3] being supposed to have been directly revealed, and thus are called śruti ("what is heard").^[4][5] A number of Vedic mantras are recited as Hindu prayers, at religious functions and other auspicious occasions.

The philosophies and religious sects that developed in the Indian subcontinent have taken various positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are classified as "orthodox" (āstika). Other Indian philosophies, such as Buddhism, Jainism and materialism, did not accept the authority of the Vedas (but did not deny the Vedas) and the former two evolved into separate religions. In Indian philosophy these groups are referred to as "heterodox" or "non-Vedic" (nāstika) schools.^[6]

The central focus of all four Vedas is Vedic sacrifice (yajña), officiated by four main priests, each using materials from one of the four Vedas. Ritual is mediated by the fire-god Agni, through whom can the priests and thus the rest of society gain access to the Devas.

The four Vedas are the Ṛig-, Yajur-, Sāma- and Atharva Vedas. They are transmitted in various shākhās, or branches of knowledge. Depending on the branch, various early different commentaries (Brahmanas) and instructions (Sutras) are associated with each Veda.

1. The Ṛigveda contains hymns (mantras) addressed to the gods that contain much of the mythology and ancient-most Vedic ritual practice;
2. The Sāmaveda consists almost exclusively of mantras from the Rig Veda, arranged in an order that was used for singing at the Soma sacrifice;
3. The Yajurveda contains prose mantras and verses extracted from the Rigveda used in ritual,in addition to detailed prose 'commentaries' (brāhmaṇa sections) on the sacrifices; and
4. The Atharvaveda comprises magical spells against enemies, sorcerers, diseases and mistakes made during the sacrificial ritual, as well as hymns dealing wĀith household and royal rites, and in the speculative books (8-12) some spiritual content.^[7]

Each of the four Veda has traditionally been divided into several sections:

1. The Mantra portion, also called the Saṃhitā (संहिता), is a collection of hymns and prose mantras to be used in Vedic sacrifices.
2. The Brāhmaṇas portion (ब्राह्मण) (not to be confused with Brahman, or the brahmin caste), contains the explanation of some of the mantras as well as prose commentaries explaining the meaning of the mantras and rituals.

The Brāhmaṇas style texts, commenting on the procedure and purpose of the Saṃhitās, are further divided:

1. the Āraṇyakas (आरण्यक), which conclude the Brahmanas, are composed along a blurry line between
2. the Upaniṣhads (उपनिषद्), which mainly contain early philosophical and metaphysical texts about the nature of macrocosm (the gods and the universe),ritual (yajña) and microcosm (humans) as well as the relationship between the soul (ātman) and the universal Brahman. The Upanishads are often referred to collectively as Vedanta ("the end of the Vedas"), not only because they appear physically in the concluding sections of each Veda, but also because their teachings are traditionally seen as the culmination of all other Vedic knowledge.^[8]

The Upanishads[link]

While the Upanishads are part of the "Vedas", their actual importance to Hindu philosophy has exceeded that of Hindu scriptures; indirectly, it resulted in the Bhagavad Gita, which is a self-proclaimed yoga upanishad. As such, they are different from the Samhitas and Brahmanas and are the basis of Vedantic thought.

The Upanishads ("Sittings near, laying siege to [a Teacher]") are part of the Shruti and primarily discuss early philosophy; they also contain accounts of various debates between contemporary priests and sages. There are more than 200 texts counted as Upanishads; however, only 13 are generally accepted as primary.

The Upanishads have been acknowledged by scholars and philosophers from both East and West, from Schrödinger, Thoreau and Emerson and Schopenhauer to Mahatma Gandhi and Aurobindo Ghosh.

Total number of Upanishads almost 1008, from them 108 are main, and from 108, mainly accepted as actual 11. This 11 nos. of Upanashads are main (1) Esha, (2) Ken, (3) Katho, (4) Mundaka, (5) Mandukkya, (6) Taitariya, (7) Oaitariya, (8) Prashna, (9) Shetaswatar, (10) Chandyagya, (11) Brihadaranayaka.

Post-Vedic Hindu scriptures[link]

The new texts that appeared afterwards were called Smriti. Smriti literature includes Itihasas (epics like Ramayana, Mahabharata), Harivamsa Puranas, Agamas and Darshanas.

The Dharmashastras (law books), though derivatives of earlier Vedic texts such as the Dharmasutras, are traditionally considered as part of the Smrti. From time to time great law-givers (e.g. Manu, Yajnavalkya and Parashara) emerged, who collected existing customs and laws and to ensure that the then way of life was consistent with both the Vedic spirit and the changing times. However, Dharmashastras have been disregarded by many groups of Hindus, namely those following Vedanta, Bhakti, bhakti and Tantra streams of Hinduism, even if they practically speaking still follow the samskaras from birth to death.

One aspect of the philosophy reflected in the epics is the concept of Avatar (appearance of God on the Earth). The two main avataras of Vishnu that appear in the epics are Rama, the hero of the Ramayana, and Krishna, the protagonist in the Mahabharata. Unlike some of the deities of the Vedic Samhitas and the all-pervading and formless Brahman of the Upanishads, the avataras have more developed personalities, as loving and righteous descents of the Supreme Being among mortals.

The Bhagavad Gita[link]

Many followers of Hindu religion or Sanatana Dharma opine that the most succinct and powerful abbreviation of the overwhelmingly diverse realm of Vedic thought is to be found in the Bhagavad Gita (also known simply "The Gita"). Essentially, it is a microcosm of Vedanta- Bhakti, Yogic, and Karmic aspects of Sanatan Dharma, or Vedic religion. Bhagavad Gita (literally: Song of the Lord) is a revered part of the epic poems of the Mahabharata, book 6. It speaks not only to Vaishnavas but to all people of all faiths, and it is accepted by the members of most Hindus as a seminal text. The "tag line" of each chapter of the Bhagavad Gita refers to the book as the "Gita Upanishad" and as a "yoga text," as Lord Krishna speaks the truths of yoga and the Upanishads for all.

What holds the devotee's mind foremost is Krishna's repeated injunction to abandon the mortal self to the infinite love of the Lord. He not only speaks to the mind and to the Atman, individual spirit's innate sense of Dharma, but calls for overwhelming love. By loving God one also loves the immortal Self, finds harmony in oneself, and finds oneself at peace with the entire cosmos. The Gita speaks of cultivating the intellect, properly using the body, and always remaining equipoised in relation to the greater Self. The Bhagavad Gita truly presents itself as a liberation text universal in its message. In the Bhagavadgita Krishna stresses "nishkam karma" (means self-less or desire-less action; an action performed without any expectation of fruits or results).

The Puranas[link]

The Puranas are a vast medieval literature of stories and allegory. Eighteen are considered to be Mahapuranas, or Great Puranas, and thus authoritative references on the Gods and Goddesses, religious rites and holy places (most of which are in the Indian subcontinent, known as Bharat).

Eighteen (18)are considered main purans called "Mahapuranas", and another Eighteen (18) are "Upapuranas". That means total number of Puranas in Hindu Literature are 36. Maharapuranas (18) - (1) Brahma (2) Padma (3) Vaishnav (4) Shaiva (5) Bhagvat (6) Naradiya (7) Markendeya (8) Agneya (9) Bhaibishya (10) Brhamabaibarta (11) Linga (12) Baraha (13) Skanda (14) Baman (15) Kourma (16) Matsa (17) Garud (18) Brahmanda

Upapuranas (18) - (1) Aadi (2) Nrisingha (3) Bayu (4) Shiva (5) Dharma (6) Durbasa (7) Narad (8) Nandikeshwar (9) Ushana (10) Kapil (11) Barun (12) Shamba (13) Kalika (14) Maheswar (15) Devi (16) Padma (17) Parasar (18) Marichi

one Upparana also available (19) Bhaskar

Total 37 Hindu Puranas available, 18 Mahapuranas, and 19 Upapuranas

The Tevaram Saivite hymns[link]

The Tevaram is a body of remarkable hymns exuding Bhakti composed more than 1400–1200 years ago in the classical Tamil language by three Saivite composers. They are credited with igniting the Bhakti movement in the whole of India.

Divya Prabandha Vaishnavite hymns[link]

The Nalayira Divya Prabandha (or Nalayira (4000) Divya Prabhamdham) is a divine collection of 4,000 verses (Naalayira in Tamil means 'four thousand') composed before 8th century AD[1], by the 12 Alvars, and was compiled in its present form by Nathamuni during the 9th – 10th centuries. The work is the beginning of the canonization of the twelve Vaishnava poet saints, and these hymns are still sung extensively today. The works were lost before they were collected and organized in the form of an anthology by Nathamunigal. The Prabandha sings the praise of Sriman Narayana (or Vishnu) and his many forms. The Alvars sung these songs at various sacred shrines. These shrines are known as the Divya Desams.

In South India, especially in Tamil Nadu, the Divya Prabhandha is considered as equal to the Vedas, hence the epithet Dravida Veda. In many temples, Srirangam, for example, the chanting of the Divya Prabhandham forms a major part of the daily service. Prominent among the 4,000 verses are the 1,100+ verses known as the Thiru Vaaymozhi, composed by Nammalvar (Kaaril Maaran Sadagopan) of Thiruk Kurugoor.

Other Hindu texts[link]

Other famous texts of Hinduism include those of the bhakti yoga school (loving devotion to God) such as the Ramcharitmanas of Tulsidas (an epic poem based on the Ramayana), the Gita Govinda of Jayadeva (a religious song of the divine love of Krishna and his consort Radha), Adi Shankara's commentaries and other works, Ramanujacharya's nine books including "Sri Bhasya", Madhvacharya's commentaries and the Devi Mahatmya (the tales of Devi, the mother goddess, in her many forms as Shakti, Durga, Parvati, etc.).

See also[link]

References[link]

Further reading[link]

• Kapoor, Dr. S.S. (2005). Hinduism: An Introduction (History, Scriptures, Prayers and Phylosophy).

Hanuman Chalisa in English Rhyme[link]

knol by Munindra Misra

This section is empty. You can help by adding to it.

External links[link]

• Sacred-Texts: Hinduism
• Clay Sanskrit Library publishes Sanskrit literature with downloadable materials.
• Encyclopedia of Authentic Hinduism
• Hindubooks.org
• Krishna.com - The Bhaktivedanta Book Trust Bhagavad-gita online and extensive other resources
• Hindu Poets - Collection of Hindu Poetry
• Prapatti.com - Collection of Sukthams, and other manthras
• Sanskrit Documents Collection: Documents in ITX format of Upanishads, Stotras etc.
• GRETIL: Göttingen Register of Electronic Texts in Indian Languages, a cumulative register of the numerous download sites for electronic texts in Indian languages.
• Gaudiya Grantha Mandira - A Sanskrit Text Repository. This site also provides encoding converter.
• Hindu Bhajans ~ Hindu Spiritual Music

Swami Abhedananda স্বামী অভেদানন্দ
Born	(1866-10-02)2 October 1866 Calcutta, Bengal, India
Died	8 September 1939(1939-09-08) (aged 72) Ramakrishna Vedanta Math, Darjeeling
Birth name	Kaliprasad Chandra
Guru	Ramakrishna Paramahamsa
Philosophy	Vedanta

Swami Abhedananda (Bengali: স্বামী অভেদানন্দ) (2 October 1866 – 8 September 1939), born Kaliprasad Chandra (Bengali: কালীপ্রসাদ চন্দ্র) was a direct disciple of the 19th century mystic Ramakrishna Paramahansa and the founder of Ramakrishna Vedanta Math. Swami Vivekananda sent him to the West to head the Vedanta Society, New York in 1897, and spread the message of Vedanta, a theme on which he authored several books through his life, and subsequently founded the Ramakrishna Vedanta Math, in Calcutta (now Kolkata) and Darjeeling.

Early life and education[link]

Swami Abhedananda, in his youth.

He was born on 2 October 1866 as Kaliprasad Chandra in North Calcutta ^[1] His father was Rasiklal Chandra and his mother was Nayantara Devi. In 1884, at the age of 18, while studying for the school final examination, he went to Dakshineswar and met Sri Ramakrishna. Thereafter in April 1885, he left home to be with him, during his final illness, first at Shyampukur and then at Cossipur Garden-house near Calcutta.The writings and speeches of swami abhedananda, a direct disciple of sri ramakrishna , were spread over a long period of spiritual ministration both in america and in india

Monastic life[link]

After his Master's death in 1886, he plunged into intense sadhana (meditations), by shutting himself up in a room at the Baranagar matha, this gave his the name "Kali Tapaswi" amongst his fellow disciples.^[1] After the passing away of Sri Ramakrishna, he formally became a Sanyasi along with Swami Vivekananda and others, and came to be known as "Swami Abhedananda".

For the next ten years, of his life as a monk he travelled extensively throughout India, depending entirely on alms. During this time he met several famous sages like Pavhari Baba, Trailanga Swami and Swami Bhaskaranand. He went to the sources of the Ganges and the Yamuna, and meditated in the Himalayas. He was a forceful orator, prolific writer, yogi and intellectual with devotional fervor.

Alambazar Math, 1896 (farewell to Swami Abhedananda leaving for the US)(from left) standing: Swami Adbhutananda, Yogananda, Abhedananda, Trigunatitananda, Turiyananda, Nirmalananda, and Niranjanananda; sitting: Swamis Subodhananda, Brahmananda (on chair), and Akhandananda

In 1896, Vivekananda was in London, when he asked Abhedananda to join him, and propagate the message of Vedanta in the West, which he did with great success. He went to USA in 1897, when Vivekananda asked him to take charge of the Vedanta Society in New York, here he preached messages of Vedanta and teachings of his Guru ^[2] for about 25 years, travelling far and wide to United States, Canada, Mexico, Japan and Hong Kong. Finally, he returned to India in 1921, after attending the Pan-Pacific Education Conference at Honolulu.^[3]

In 1922, he crossed the Himalayas on foot and reached Tibet, where he studied Buddhistic philosophy and Lamaism. In Hemis Monastery, he discovered a manuscript on the lost years of Jesus,^[4] which has been incorporated in the book Swami Abhedananda's Journey Into Kashmir & Tibet published by the 'Ramakrishna Vedanta Math', Kolkata.

He formed the 'Ramakrishna Vedanta Society' in Kolkata in 1923, which is now known as Ramakrishna Vedanta Math. In 1924, he established Ramakrishna Vedanta Math in Darjeeling in West Bengal. In 1927, he started publishing Visvavani, the monthly magazine from 'Ramakrishna Vedanta Society', which he edited from 1927 to 1938,^[4] the magazine is published today as well. In 1936, he presided over the Parliament of Religions at the Town Hall, Kolkata, as a part the Birth Centenary celebrations of Sri Ramakrishna.^[1]

He died on 8 September 1939 at Ramakrishna Vedanta Math, he had established at Darjeeling. At the time of his death he was last surviving direct disciple of Sri Ramakrishna.^[3]

Works[link]

Part of a series on
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v t e

• Gospel of Ramakrishna, by Swami Abhedananda. Published by The Vedanta Society, 1907.
• Vedanta Philosophy; Three Lectures on Spiritual Unfoldment: Three Lectures on Spiritual Unfoldment, by Swami Abhedananda. Published by The Vedanta Society, 1901.
• How to be a Yogi, by Swami Abhedananda. Forgotten Books, 1902. ISBN 1-60506-647-8. Online Version
• The Sayings of Sri Ramakrishna, by Ramakrishna, Abhedananda. Published by The Vedanta society, 1903.
• India and Her People, by Swami Abhedananda. Published by Satish Chandra Mukherjee, 1906.
• Abhedananda in India in 1906, by Abhedananda. Published by Ramakrishna Redanta Math, 1968.
• Vedanta Philosophy: Five Lectures on Reincarnation, by Swami Abhedananda. Kessinger Publishing, 1907. ISBN 1-56459-886-1. Online version
• Reincarnation, by Swami Abhedananda. Kessinger Publishing, 2003. ISBN 0-7661-2992-6.
• The Great Saviours of the World, by Swami Abhedananda. Pub. by Ramakrishna Vedanta Math, 1957.
• True Psychology, by Swami Abhedananda, Pub. by Ramakrishna Vedanta Math, 1965.
• Yoga Psychology, by Swami Abhedananda, Prajnanananda. Pub. by Ramakrishna Vedanta Math, 1967.
• Complete Works of Swami Abhedananda, by Abhedananda. Pub. by Ramakrishna Vedanta Math, 1970.
• Doctrine of Karma: A Study in Philosophy and Practice of Work, by Swami Abhedananda. Pub. by Vedanta Pr, 1975. ISBN 0-87481-608-4.
• Spiritual Teachings of Swami Abhedananda, by Swami Abhedananda. Pub. by Ramakrishna Vedanta Math, 1962.
• Life Beyond Death: A Critical Study of Spiritualism, by Swami Abhedananda. Pub. by Vedanta Pr, 1986. ISBN 0-87481-616-5.
• Science of Psychic Phenomena, by Swami Abhayananda, Swami Abhedananda. Pub. by Ramakrishna Vedanta Math, 1987. ISBN 0-87581-642-8.
• Hymn offerings to Sri Ramakrsna & the Holy Mother, by Swami Abhedananda, Ramakrishna Vedanta Centre, Ramakrishna Math. Pub. by Sri Ramakrsna Math, 1988.
• Journey into Kashmir and Tibet, by Swami Abhedananda. Pub. by Vedanta Pr, 1988. ISBN 0-87481-643-2.
• Path of Realization, by Swami Abhedananda. Ramakrishna Vedanta Math, 1994.
• The Mystery of Death: A Study in the Philosophy and Religion of the Katha Upanishad, by Swami Abhedananda. Pub. by Ramakrishna Vedanta Math, 1996.
• Vedanta Philosophy: Self-Knowledge Atma-Jnana, by Swami Abhedananda. Kessinger Publishing, 1998. ISBN 0-7661-0126-6.
• Ramakrishna Kathamrita and Ramakrishna: Memoirs of Ramakrishna, by Swami Abhedananda. Vedanta Pr. 1988. ISBN 0-87481-654-8.
• Yogi Thoughts on Reincarnation, by Swami Abhedananda. Kessinger Publishing, LLC, 2005. ISBN 1-4254-5307-4.
• Prana and the Self, by Swami Abhedananda. Kessinger Publishing, LLC, 2005. ISBN 1-4253-3350-8.
• The Complete Book of Vedanta Philosophy, by Swami Abhedananda. Kessinger Publishing, LLC, 2005. ISBN 1-4254-5313-9.
• The Woman's Place In Hindu Religion, by Swami Abhedananda. Kessinger Publishing, LLC, 2005. ISBN 1-4253-3570-5.
• Philosophy of Work: Three Lectures, by Swami Abhedananda. Kessinger Publishing, 2006. ISBN 1-4254-9129-4.
• Divine Heritage of Man: Vedanta philosophy, by Swami Abhedananda. Kessinger Publishing, 2006. ISBN 1-4286-1256-4.
• Attitude of Vedanta Towards Religion, by Swami Abhedananda. READ BOOKS, 2007. ISBN 1-4067-5330-0.
• Amar Jivan-katha (Autobiography) (in Bengali), by Swami Abhedananda.

Further reading[link]

• An Apostle of Monism: An Authentic Account of the Activities of Swami Abhedananda in America, by Mary Le Page. Published by Ramakrishna Vedanta Math, 1947.
• Swami Abhedananda, the Patriot-saint, by Ashutosh Ghosh. Published by Ramakrishna Vedanta Math, 1967.
• Swami Abhedananda centenary celebration, 1966-67: souvenir, containing the most valuable and authentic records of the glorious life of Swami Abhedananda, by Swami Abhedānanda. Published by Ramakrishna Vedanta Math, 1966.
• Swami Abhedananda: A Spiritual Biography, by Moni Bagchee. Published by Ramakrishna Vedanta Math, 1968.
• The Bases of Indian Culture: Commemoration Volume of Swami Abhedananda, by Amiya Kumer Mazumder, Prajnanananda. Published by Ramakrishna Vedanta Math, 1971.
• The Philosophical Ideas of Swami Abhedananda: A Critical Study; a Guide to the Complete Works of Swami Abhedananda, by Prajnanananda. Published by Ramakrishna Vedanta Math, 1971.
• Five articles by Swami Abhedananda

References[link]

1. ^ ^{a b c} Biography Belur Math Official website.
2. ^ Swami Abhedananda of India Discusses the Subject at Mott Memorial Hall. New York Times, March 21, 1898, "...He said that the belief in sin and sinners was a hindrance to realizing the unity of the individual soul with God"
3. ^ ^{a b} Swami Abhedananda Biography The Ramakrishna Mission Institute of Culture .
4. ^ ^{a b} Swami Abhedananda - Biography Banglapedia, The National Encyclopedia of Bangladesh.

External links[link]

• Ramakrishna Vedanta Math, Official website
• A short biography at Ramakrishna Vedanta Math
• Public Works on-line
• The complete Works
• Gospel of Ramakrishna by Swâmi Abhedânanda
• How To Be A Yogi by Swâmi Abhedânanda
• Works by Swami Abhedananda at Project Gutenberg
• Texts on Wikisource:
  • Letter (of May 19, 1900?) from Vivekananda to Abhedananda
  • Letter of July 24, 1900, from Vivekananda to Abhedananda
  • "Abhedananda, Swami". Collier's New Encyclopedia. 1921. 

This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (July 2011)

Stephen Knapp
Stephen Knapp assembling a lightpainting, 2006.
Birth name	Stephen Knapp
Born	(1947-10-15) October 15, 1947 (age 64) Worcester, Massachusetts
Nationality	American
Field	Architectural installation, mixed-media sculpture, photography, and ceramics
Training	Hamilton College
Movement	Lightpainting

Stephen Knapp (born 1947, Worcester, Massachusetts) is an American artist best known for his use of the medium of lightpainting He has gained an international reputation for large-scale works of art held in museums, public, corporate, and private collections, which are executed in media as diverse as light, kiln-formed glass, metal, stone, mosaic, and ceramic.

Knapp has written and lectured on architectural art glass, the collaborative process, and the integration of art and architecture. His work has appeared in many publications including Art and Antiques, Architectural Record, ARTnews, Ceramics Monthly, The Chicago Sun Times, Honoho Geijutsu, Identity, Interior Design, Interiors, The New York Times, Nikkei Architecture, Progressive Architecture, Sculpture (magazine), and 90+10.

Life and work[link]

Stephen Knapp was born in Worcester, Massachusetts in 1947, graduated from Worcester Academy in 1965, and received his B.A. from Hamilton College in 1969. For nearly a decade after graduating from college, he worked as a fine art photographer, selling his work to corporate and private collectors in the United States and abroad.^[1] During this early stage in his career Knapp worked closely with Polaroid Corporation on their 20x24 camera, creating large scale instant photographs.

Soon enough, though, photography was not enough. Knapp began to look more closely at permanent materials. Various types of ceramic, mosaic, metal, stone, and glass filled his studio as he developed the innovations for which he is known today—combining mediums and processing techniques and working craftsmen, fabricators, and manufacturers from around the world on an increasingly grand scale.

Stephen Knapp (right) at work on a ceramic mural in Shigaraki, Japan, 1985.

Research took Knapp to Japan in 1985 where he created some of the world’s largest glass-glaze ceramic murals. He had come upon a factory in Japan that made huge photo-ceramic murals, a technique used by Robert Rauschenberg in the early 1980s. Though the photo decal technique seemed tailor made for him, he became fascinated with a thick glass glaze—a crackle glaze—that had been developed for architecture. Changing surfaces to reflect the light was to become a major influence on later work.

The following year he used photo-transfer techniques to define the images to be etched and anodized in aluminum, creating one of the world’s largest etched-metal murals—a 14’ x 72’ piece for the Hamilton County Justice Complex in Cincinnati.

A pattern was now forming—Knapp used the research for one project to enhance the next. When it came time to create two large etched stainless-steel murals for McDonnell Douglas’s Douglas Center in California, he developed a new technique of mixing paints to change the look of the surface depending on the angle of light. The kinetic force of these murals lent a palpable energy to the work. A closer look at the murals reveals his interest in creating illusions of space, which he would later explore in his lightpaintings.

During the 1990s, his increasing fascination with light led Knapp to kiln-formed glass—the heating of glass to take on the shape of a form below, resulting over the decade in large installations across the United States. An acknowledged expert in his field, he frequently wrote and lectured on architectural art glass, the collaborative process, and the integration of art and architecture. In 1998 he authored The Art of Glass for Rockport Publishers.

Also during the 1990s he started spending more time on personal work, creating sculpture as well as furniture from kiln formed glass and steel and hanging pieces of dichroic glass and stainless steel.

Done for the Night, 2008, light, glass, stainless steel, 13' x 12' x 10'.

In 2002, after nearly a decade of development, Knapp introduced his lightpaintings.^[2] No longer hanging glass and steel structures, in these new works the glass was attached to walls with a single light fixture illuminating the entire piece. The light that passed through the various pieces of glass was no longer an effect in space, as it was in the sculptural lightpaintings, but was now simultaneously collected and dispersed on the wall.

In a series of solo shows in 2004 and 2005 Knapp experimented with new coatings and laminating techniques that took him beyond dichroics and increased the range of his palette and gave him greater control in painting with light.

In 2005, he received his first museum commission from the Flint Institute of Arts, Flint, Michigan. Temporal Meditations, a 9’x 30’ installation, became the first lightpainting in a museum collection.

In 2006, Knapp’s first major exterior lightpainting, Luminous Affirmations, a permanent 60’x 100’ exterior installation, was installed on the north face of Tampa, Florida’s City Hall as part of their "Lights on Tampa” program. Large-scale commissions followed throughout 2006, including his Seven Muses, a 35’x 95’ commission for The Charles W. Eisemann Center, in Richardson, Texas, and First Symphony, for the Sursa Performance Hall at Ball State University, Muncie, Indiana.

Installation view at night of First Symphony, 2006, at Ball State University, Muncie, Indiana.

In early 2007, "Stephen Knapp: Lightpaintings" opened at the Alden B. Dow Museum in Midland, Michigan, before traveling to the Butler Institute of American Art, in Youngstown, Ohio, followed in 2008 by the Dennos Museum Center, in Traverse City, Michigan,^[3] and the South Dakota Museum of Art, and in 2009, by the Dahl Arts Center in Rapid City, South Dakota. The exhibit firmly placed lightpaintings at the intersection between painting and sculpture. 2009 saw a commissioned installations and a solo lightpainting exhibit at the Chrysler Museum of Art, Norfolk, Virginia,

Throughout Knapp's career there have constants—a continuous research into materials, a commitment to the techniques and processes involved in enlarging his designs, and an exploration of the historical, cultural, and technical precedents which are the basis for both his personal and commissioned pieces, and, above all, light.

References[link]

External links[link]

• Stephen Knapp website
• Lightpaintings website
• Exhibits Development Group website