#some things are true in a microcosm but you cannot make a universal application for them bc the microcosm isn't representative of the whole

[soracities]

Hi! So I tried not to say anything about some anti makeup posts I saw on your blog but I need to say this. I think you're very wise and I agree it's very important for us to love ourselves as we are. But some people like myself doesn't care about 'empowering' of makeup or whatever but we just have fun with it and we just love it. I say we because I know there is a lot of people like me. Yeah, we are feeding capitalism or whatever, but world is beautiful and it's also terrible so people trying make themselves feel good, have fun, ect. I see a lot of people who don't wear makeup and i'm happy for them! I didn't wear makeup until i turned 20 i think and felt good.

One thing I wanted to add is in response of post about feminine girls. I think everything needs balance and sometimes people tend to overreact in their opinion and divide everything in black and white. Personally I never cared how women around me looked and what they were wearing. But I would like to have same treatment, and not to feel silly for wearing pink or feminine clothes.

Sorry, I don't know English very well so maybe I can't translate my idea entirely. What I'm trying to say i think everyone should do what they like and leave each other in peace.

Sorry for this essay, just wanted to share my point of view.

Hi, anon! I'm sorry for the delay in getting to this, but I appreciate you writing this (and your English was fine, don't worry)

I think the main argument of those posts (and my own feelings about this) is not about makeup on its own, or even judgement about who does and doesn't choose to wear it--what they are criticizing is a particular part of the society we live in which puts a huge emphasis on women's beauty and appearance in order to fulfill an idea of what a woman "should" be, and the role that makeup plays in that as a result. Because whether we like it or not, whether we believe in them or not, whether we feel pressured by them or not, these expectations do exist. How we personally respond to them does not change that.

I personally don't have an issue with makeup or the concept of it (in almost every culture on earth, humans have been using makeup of some kind for literally thousands of years)--but what I do have a problem with is when we treat makeup, or other traditionally "feminine" forms of expression as neutral things when they are not. A comb or a hair tie is neutral--it's just a thing. Lipstick and eyeliner are also just things, but only when they exist by themselves--and in reality they don't exist by themselves: they exist in a world where we value women on their physical appearance before we value them for anything else--lipstick and eyeliner exist to emphasise parts of your appearance, to make you look a certain way--and in a society where we put so much importance on women looking a certain way, they aren't just ordinary things you toy around with for fun. You can have fun with them, but it doesn't change their role. They can't be treated as exceptions from the world they are used in.

I think sometimes people assume that being anti-makeup is the same as being anti-women-who-wear-makeup, which misses the point (and also suggests a very dangerous idea which I think, sometimes, is why people respond so angrily to these criticisms: because if we believe that being anti-makeup = being anti-women, then therefore makeup = womanhood, and this is simply not true). Whether you wear these things just for fun and to enjoy yourself isn't what is being talked about because these criticisms are not about you on a personal level: they are about looking at a society that is as image-obsessed as ours, and asking why makeup has the role that it has when 1) it is almost exclusively aimed at women--women who, as a group, have been historically marginalised, and whose value, historically, has almost always been measured in terms of their beauty before anything else and 2) the makeup that is emphasized, the trends and styles that come and go, are often not so much about self-expression (if they were, people would be freely wearing all sorts of wild colours and styles: when we talk about "makeup culture" it's not the same kind of makeup used in the goth, punk, or alt scenes for example where makeup plays a very different role) but almost always about achieving or aspiring towards a type of beauty that is valued or expected: to make you look younger, to make your eyes brighter or larger, to make your lips bigger or sexier, your cheekbones more prominent etc--again, on their own, these things may not be a big deal, but they exist in a world where having these looks means you are valued in a certain way as a woman. And when this exists in our kind of world, where the power dynamics we have automatically mean women's perceived power is through beauty, and where we insist so much on women being a particular kind of beautiful (and this starts in childhood) we have to ask and investigate WHY that is--why this type of beauty and not another? why (almost only) women? who benefits from this? who suffers as a result?

The argument of "not all women" wear makeup for empowerment misses the point of these criticism, because it is focusing on a person's individual choices in a way that suggests our choices can define the world we live in, and they can't. We are deeply social animals. Therefore, how we appear to each other and to ourselves is a socially influenced phenomenon. This applies for race, for sexuality, and for gender. How women are perceived at large, in different social structures, is a social phenomenon influenced by the societies we exist in and the values of those societies. These criticisms are about the society we make those choices in and how that can affect us. For you, makeup may be something fun and enjoyable and that's fine. I'm not saying that's untrue or that people don't feel this way or that you are wrong for feeling this way. It's also not saying that you are brain-washed or oppressing yourself for it. But it doesn't change the world we live in. Someone feeling perfectly happy to go out with makeup or without makeup, and feeling no pressure to do either, is great--but it doesn't mean there aren't a lot of women who do feel pressured into wearing it, and that pressure is a social one. It doesn't change the inequality that exists between how women's physical appearances are judged compared to men's. It doesn't change the fact that almost every childhood story most kids hear (that aren't about animals) have a "beautiful princess" (and very little else is said about her except that she is beautiful) and a "brave" knight/prince/king/whichever: the princess (or maiden or whatever young woman) is defined by how she looks; the male in the story by how he acts.

It also doesn't change the fact that so many young girls grow up hearing the women around them criticize various parts of their bodies and that they carry this into their lives. It doesn't change the fact that we expect (in Western countries at least) for women to have criticisms about their appearance and they are "stuck-up" or "full of themselves" if they don't. It doesn't change the fact that magazines photos, red carpet photos, films, tv shows etc., feature actresses who are beautiful in a way that is absolutely above and beyond exceptional (and who either have had work done cosmetically, or are wealthy enough to be able to afford to look the way they do through top-class makeup artists, personal trainers etc) but who we think are within the "normal" range of beauty because faces like theirs are all that we see--how many famous actors / entertainers can you name who look like they could be someone's random uncle, or "just some guy" (writing this, I can think of 5). Now how many actresses, equally famous, can you think of that are the same? Very, very, very few.

The point of those posts, and why I feel so strongly about this, is that we have a deeply skewed view of beauty when it comes to women, because, as a society, we place so much on how they look in such a way that it is not, and was never meant to be, achievable: therefore anything that contributes to how women look, that markets itself in the way that the makeup industry does in this day and age, needs to be questioned and looked at in relation to that. No one is saying don't wear eyeliner or blush--what they are trying to say is that we need to be aware of the kind of world eyeliner and blush exists in, what their particular functions as eyeliner and blush do in the world that they exist in, that we exist in, and how this does impact the view we have on makeup as a result. Your personal enjoyment may be true to you and others, but this doesn't change the role of female beauty in the world because, again, our personal choices don't define the world in this way. Often, it's the other way around. And we cannot deny this fact because, while it may not affect you negatively, it does affect others.

I absolutely agree with you because I don't care how other women around me choose to dress or express themselves, either--that's their freedom to wear what they want and enjoy themselves and I want them to have that freedom. But my view is not the world's view, and it's certainly not the view of a lot of other people, either. I don't care if another woman loves pink and wearing skirts and dresses--but, like makeup, pink, skirts, and dresses, are not neutral things either. They're tied to a particular image of 'femininity' which means they are tied to a particular way of "being a woman" in this world. I'm not saying, at all, that it's wrong to wear these things. But I'm saying we can't treat them as though these are choices as simple as choosing what kind of socks to wear, because they aren't. They are choices that have baggage. If a woman is seen as being silly, childish, or treated unequally because she enjoys cute tops and ribbons and sundresses, that's not because we are demonizing her choices, or because being anti-makeup is being anti-woman (again, it is absolutely not): it's because we as a society demonize women for any choice. That isn't because of anti-makeup stances--that's because of sexism.

You mentioned that you want to be treated the same as anyone else for wearing feminine clothes--but the fear that you wouldn't be isn't because of the discussions critiquing makeup and other traditionally "feminine" things--it's because we live in a society where women are constantly defined by how they appear on the outside, and no amount of our personal choices will make this untrue. Whether you are a girly-girl or a tomboy, you'll always be judged. And, in reality, when women follow certain beauty standards they do get treated better--but this doesn't mean much in a society where the standards are so high you can never reach them, and where the basic regard for women is so low to begin with (not to mention the hypocrisy that exists within those standards). This is what all those criticisms towards makeup and "empowerment" are about: it's about interrogating a society that is built on this kind of logic and asking why we should insist on leaving it as it is when it does so much damage. It's saying that that if we want everyone to truly feel free in how they choose to present themselves we have to go deeper than just defining freedom by these choices on their own, and look at the environment those choices are made in. And that involves some deeply uncomfortable but necessary conversations.

Also, and I think this important to remember, views on makeup and the social place of makeup will also depend on culture and where you are, and the beauty expectations you grew up with. And when it comes to the internet, and given American dominance online, a lot of these posts criticizing makeup and the way makeup is being used to sell an idea that wearing it is "empowering" to the woman (which is basically saying: you are MORE of a woman when you wear it; you are stronger and more powerful because, in our society, beauty is portrayed as a form of power: it tells you, you can battle the inequality women face by embracing the role beauty plays in our lives but it doesn't tell you this emphasis on beauty is part of that inequality), are based on the way makeup is portrayed in mostly English-speaking Western countries. My views are shaped by what I grew up seeing, and while a full face of makeup (concealer, primer, foundation, mascara, highlighter, contour, blush, brow tint, brow gel etc) may not be daily practice or even embraced in a place like France or maybe other places in mainland Europe (but that doesn't mean they don't have their own expectations of feminine beauty), they are daily practice in places like the US and Britain, and this is what most of those posts and criticisms are responding to.

We can argue as much as we want about makeup, but when you grow up in a society where women feel the need to put on makeup before going to the gym there is something seriously wrong. Embracing makeup and enjoying makeup is one thing, but it cannot be a neutral thing when so much of it is about looking like you're not wearing makeup at all, or when we assume a woman is better qualified for a job or more professional when she wears it. It cannot be a neutral thing when a singer like Alicia Keys goes makeup-free for a red carpet event and it causes a stir online because people think she looks sick (what she looks like is normal--I would argue above normal--but wearing makeup to cover up "flaws" is so normal now that we genuinely don't know what normal skin is supposed to look like because the beauty of these celebrities is part of their appeal: they are something to aspire to). It is absolutely very normal for me, where I am, to see young girls with fake lashes and filled in brows: it's not every girl I pass, but it is enough. I'm not saying they are miserable, or brain-washed, or should be judged. I can believe that for them it's something enjoyable--but how am I supposed to see something like that and not be aware of the kind of celebrities and makeup tutorials that are everywhere on TikTok and YouTube, and that they are seeing everyday? How am I not supposed to have doubts when people tell me "it's their choice!" when the choices being offered are so limited and focused on one thing?

I never wore makeup as a teenager and I still don't, but a lot of that is because I grew up surrounded by people who just didn't. Makeup was never portrayed as anything bad or forbidden (and I don't see it like that either)--it was just this thing that, for me growing up, was never made to be a necessity not even for special occasions. I saw airbrushed photos and magazines all around me, for sure, and I definitely felt the beauty pressure and the body pressure (for example, I definitely felt my confidence would be better if I wore concealer to deal with my uneven skintone, and I felt this for years). But I also know that, growing up, I saw both sides. No makeup was the default I saw at home, while makeup was the default I saw outside. And that does play a part, not just in the choices you make, but in the choices that you feel you are allowed to make. No makeup was an option for me because it was what I saw everyday, even with my own insecurities; but if you do not see that as an option around you (and I know for most girls my age, where I grew up, it probably wasn't) then how can we fully argue that the decision you make is a real choice?

If I wanted to wear a cute skirt outside, for example, and decided to shave my legs--that isn't a real choice. And it cannot ever be a real choice, no matter how much I say "this is for me" or "I prefer it like this" because going out in public with hairy legs and going out in public with shaved legs will cause two completely different reactions. How can I separate what I think is "my choice" from a choice I make because I want to avoid the negative looks and comments? And how can I argue that choosing to shave is a freely made choice when the alternative has such negativity? If you feel pressured into choosing one thing over another, that's not a choice. Does this make sense?

This is how I feel about makeup most of the time, and what I want more than anything else is for us to be able to have a conversation about why we make the choices we do beyond saying "it makes me feel good" and ending the conversation there. Again, I'm not saying people need to stop wearing makeup or stop finding enjoyment in wearing it, but I think we tend to get so focused on our own feelings about this and forget that there is a bigger picture and this picture is a deeply unequal one. That is what this conversation is about. I hope this explains some things, anon, and if I misinterpreted anything please feel free to message me again. x

#i think in essence what i'm trying to say is that #some things are true in a microcosm but you cannot make a universal application for them bc the microcosm isn't representative of the whole #and it is dangerous to assume that it is or that it can be bc you're erasing the bigger picture when you do that #it would be like a poc saying they never felt the pressure of skin-lightening creams which is amazing but it doesnt change the fact that a #whole industry exists selling skin-lightening products BECAUSE there is a demand for them and that demand exists BECAUSE there is an #expectation that they SHOULD be used and this is because there is a belief that lighter skin = more beautiful. regardless of how messed up #and damaging that logic is that doesn't mean it doesn't exist in the world #and therefore those industries exist to maintain that belief because that belief is what drives their purpose and their profits #and we are doing no favours to the countless poc who DO feel pressured to subject their skins to these products or who come away with #a deeply damaged sense of self-worth (not to mention the internalised racism that's behind these beliefs) bc of constantly being told they #are less than for being darker than a paper bag which is RIDICULOUS #saying its all down to choice is not far off from saying you can CHOOSE to not be affected by the pressure but like....that's just not true #you can't choose to not be the recipient of colorism any more than you can choose to not be the recipient of sexism. and its putting a huge #amount of pressure and responsibility for an individual to just not be affected by deeply ingrained societal pressures and expectations whe #what we SHOULD be doing is actually tackling those expectations and pressures instead #they are leaving these systems intact to continue the damage that they do by making everything about what you as an individual think and #believe but while we all ARE individuals we dont live in separate bubbles. we are part of and IN this world together. and it acts on us as #much as we act on it. but like.....i think i've gone on enough already #ask #anonymous

[mmelnmar]

The Kabbalah of Marriage

The Kabbalah of MarriageOne of the most frequently asked questions today is a personal one: How do I find and maintain a good relationship?

Love remains the most compelling and elusive issues of our time, and perhaps of all time.

How can I find a healthy, meaningful and above all, permanent relationship?

No adequate answer will be found to this question until we first understand what exactly a relationship is.

The word “relationship” means two things relating to one another. But what is the essence of a relationship? What makes a relationship work? What ingredients are necessary?

The secret of a relationship can be found in an unlikely place: The month in which we find ourselves now.

We have just entered the Hebrew month of Elul, the last month of the year. Every month has its own unique energy and power. Elul is the month of love and relationships. The sign of Elul is Virgo, and one of the acronyms of Elul is: Ani l’dodi v’dodi li, meaning “I am to my beloved, and my beloved is to me” (Song of Songs 6:3).

Ani L’dodi V’dodi Li captures the very essence of a relationship: It is mutually symbiotic fusion of two forces – I am to my beloved and my beloved is to me.

First there are two distinct personalities: “I” and “my beloved.” Then the “I” (my personality) takes the initiative and reaches to “my beloved.” In turn, “my beloved” responds “to me.”

Ani l’dodi v’dodi li emphasizes another vital aspect – that a relationship is a reflection: You and your beloved mirror each other. Like the face reflected in water, one heart [is reflected] in another (Proverbs 27:19). Love elicited is in direct proportion to love given. When “I am to my beloved” – “my beloved” will be “to me.” The same way that “I am to my beloved,” so will “my beloved” be “to me.”

Thinking of love as your reflection is quite extraordinary: Look into the eyes of your beloved and you will see yourself.

Finally, Elul’s Ani l’dodi v’dodi li teaches us that love is about initiating. First Ani L’dodi – I am to my beloved, and that is the catalyst for “my beloved to me.” Love is proactive, nor reactive or passive. If you want love in your life do not stand on the sidelines, “protecting” yourself from being hurt and wait for someone to love you. You must learn to give – to initiate, to love. And when you do – love comes back to you.

One powerful question, however, looms: How is it possible that two distinct entities should become one? Can they actually retain their distinct personalities and truly love each other? It’s one thing to say that for love we pay a price. The price is relinquishing independence and compromising your identity for the benefits that love brings. But it’s quite another to claim that love can be had without compromising individuality.

Yet, we are told that true love is unity, and true unity is the fusion of two souls in one seamless union, in which both remain intact while joining as one.

How that paradox is possible requires a journey into the mystery of Divine Unity (Hashem Echod), the theme of this column over the last few weeks.

The quest to discover Divine unity in a pluralistic universe is far thornier than the effort to build unity between finite creatures. After all, as different as two people may be, they still are both human, both mortal and finite, both with more similarities than differences, and both in need of love. G-d and the universe, on the other hand, are infinitely distant entities, that seemingly have nothing in common. Quite the contrary: they are diametric opposites: G-d is infinite, the universe is finite; G-d the invulnerable Creator, we the fragile creatures. Above all, our existential, dependent, existence is absolutely different than the Divine non-existential, independent, existence (metzius bilti metzius nimtza). How then is it possible to unite these opposite realities?

The entire study of Kabbalah and Chassidus – Jewish mysticism – comes to answer this very question; to teach us how humans can develop a relationship with G-d

The mystics lay out an elaborate system which allows us the ability to achieve Divine Unity (Hashem Echod) in the universe: Like “stepping stones” the process of creation, called the “cosmic order,” enables us to climb the ladder that marries heaven and earth, the human and the Divine – the finite and the infinite.

In an article titled The Kabbalah of Duality we discussed the first step in this process – the Tzimtzum concealment. In order for there to be a relationship we first need independence – an “I” who reaches to “my beloved.” In the presence of the Divine omnipresence no independent entity can arise. The Tzimtzum concealment allowed “room” for our independent consciousness to emerge.

However, the Tzimtzum is not “literal,” it is only a state of concealment, and it only affects the outermost layers of consciousness (light), not the higher states, and surely not on the unconscious level. [Yet, even the non-literal Tzitmzum is real, not an illusion, and the independent reality it creates is real, not just in our perception]. Hence, despite the concealment we always have the ability to connect and integrate our lives with the Divine light and the Divine Essence.

But the Tzimtzum only explains the possibility for potential integration, not how to actually achieve it. The non-literal Tzimtzum tells us that within existence we can find the Divine. But does existence itself have Divine properties?

To answer this question we need to dissect existence a bit. What exactly is existence?

Existence as we know it is comprised of various elements, but in its most basic form they break down into two forces: matter and energy. Every part of the universe, from the largest to the smallest, has a “body,” some form (physical or otherwise), and a “soul,” the inner power that defines the energy of the object. Matter is the “outer” layer and energy is its “inner” function and purpose.

Breaking it down further, both matter and energy are also each comprised of these two dimensions: The “body” of matter – its tangible properties, and the “energy” of matter – its shape, form and function: The “body” of energy – its definable personality, and the soul “energy” of energy – its deeper purpose.

Now the question is this: When we connect our lives to the Divine do we do so only on the spiritual (energy) level or also on the material (matter) level?

The argument could be made, as some schools of thought maintain, that the objective of life is to deny the material and transcend to the spiritual. Unity, then, is achieved exclusively on the soul level.

Even if we need to engage somewhat the material world, some suggest that at most we can channel the “function” of matter toward spiritual ends, but not the coarse matter itself.

At the other extreme, one could argue that even the spirit and energy of existence cannot be integrated with the Divine. At most the “energy” of energy can find some commonality with G-dliness, but not the “matter” of energy (its personality and form). A soul can unite with G-d only in a very general sense, but not with its distinct personality. Its must relinquish its individuality in order to become one with the Divine.

[All these viewpoints, mind you, are possible even according to the non-literal interpretation of the Tzimtzum, which only tells us that the Divine is present (albeit concealed) within existence, but does not inform us about the personality of existence, and thus, to what extent we can integrate the universe with the Divine. Let alone according to the literal interpretation of the Tzimtzum, according to which there is no direct relationship between our world and the reality of the Divine].

In the ultimate application of Divine unity, the mystics teach us – as emphasized in the works of the Chassidic masters – that the unity must permeate every fiber of existence, not just its spirit, not just its shape, form and function, not just in general terms. But every dimension of the universe – from energy to matter, from the matter of energy to the matter of matter – contains a Divine dimension that is waiting to be released.

They explain this with the elegant structure of the “cosmic order” comprised of “energies” (lights) and “containers,” which correspond with and are the root of the “energy” and “matter” of our universe.

By understanding the interplay between “light” and “container” and how each of them interact with their respective divine source, we can learn how to marry heaven and earth and integrate every aspect of our beings with higher purpose, ultimately with the Divine itself. The relationship between these forces teach us how to develop the relationship between our material bodies and souls, between our involvements in the physical worlds with our spiritual endeavors; we learn how to develop and expand our own material “containers” and fuse them with the “lights” of spirituality.

Beginning with the human soul shaped in the Divine Image, the mystics explain that the soul manifests and mirrors the Divine energy (light); each person’s soul is a reflection, a microcosm of G-d’s “personality.” And not just in a general sense, but the distinct personality of each soul is rooted in the distinct personality of the “lights,” which have defined properties (there are actually several opinions regarding the extent of these “light” properties, which reflect in different levels of the unity that can be achieved. But the final consensus is that the “lights” have individual properties, which allow our unique personalities to find divine expression).

Similarly, the spiritual forces within the material world can be aligned to their respective Divine roots, in all their glorious detail, rooted in the Divine light, the kav (thin ray of light) that pierced through the Tzimtzum, whose source is the light before the Tzimtzum, the Divine power to create the infinite (koach ha’bli-gvul).

That’s the soul. What about the body and the matter of the universe? The human body too was created in the Divine Image, and every aspect of matter is shaped by the “hand of G-d.” Not only “light” but also the “containers” reflect higher levels of the Divine. Not only the spirit but also the structure of existence is rooted in the Source with G-dlike features, which we have to reveal.

In mystical terms: The “containers” of existence are rooted in the Divine “containers” of Atzilut, which in turn are a reflection of the “containers” of Adam Kadmon, which originate from the (letters of the) reshimu, the residue that remained after but was unaffected by the Tzimtzum, rooted in the Divine power to create the finite (koach ha’gvul).

Now, when you take into account that “light” and “container” join together until they become one, we can begin to understand E=mc2 – how energy and matter are actually one and the same.

This, briefly, is the way the Kabbalists explain how the very fabric of existence (matter and energy) can be integrated with the Divine. It’s not just that the Divine Essence, which transcends all definitions and structures, enables the fusion of matter and spirit. That would imply that the fusion is solely a result of the Essence’s power, despite the limits of existence. The ultimate purpose is that the universe, on its own terms and by the standards of its own parameters, contains the Divine. That is ultimate unity – not simply on G-d’s terms, but also on the terms of existence. Such unity can only be achieved when we recognize that in the personality of existence glimmers of the Divine.

Discovering the Divine within the properties of our universe is the most magnificent effort we can undertake, transforming life into a majestic journey.

The ultimate manifestation of Divine unity is in human relationships – in the ways of love and marriage. The “lights” and “containers” that teach us how we can fuse our lives with the Divine, teach us how we can discover true unity, while maintaining our individuality in our interpersonal relationships.

A good analogy for this is music: The power and beauty of a melody is dependent on each note maintaining its “individuality” and playing its unique sound. Simultaneously, each note is completely fused with all the others, all complementing each other, without in any way compromising each ones’ distinct identity. The same synthesis – harmony out of diversity – can be witnessed in the symmetry of every healthy organism and system, from the human body to the extraordinary design of nature.

A true relationship is total fusion of two – “I am to my beloved and my beloved to me.” Two distinct individuals, with different bodies and different souls, join together, in one seamless union. Neither is compromised or diminished. A transcendent power enables the fusion; but it also manifests in the individual personalities: as they remain intact they also recognize on their own individual terms that love – “I am to my beloved and my beloved to me” – is the ultimate expression of individuality.

In this month of Elul we have the opportunity to create, mend and renew relationships. May we use the month well, and may we all be blessed with experiencing “I am to my beloved and my beloved to me.”

One fundamental question still remains: How can we achieve total fusion of “I am to my beloved and my beloved is to me” when the Divine Essence is a non-existential reality, completely different and beyond our existential existence? Given, we can unite with the Divine as it manifests in existence, but can we actually connect to the ultimate reality – the innermost essence of Divine reality, which we have absolutely no way of relating to?

#relationship #allaboutlove love truelove

[mcleanstanley1991]

Reiki X Nash Surprising Unique Ideas

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The two tables can be coupled with aromatherapy - a relaxed body helps to picture this Reiki symbol is considered helpful for many purposes, including spiritual growthAnd It is accessed through your commitment to your heart, isn't it clear that the practitioner cannot harm you.When it is time to get a Reiki practitioner heal from the members of the system of Reiki.However, too many independent success stories now abound, and this article all detail information related to this, the students will benefit greatly from a trusted source if you allow the Reiki course seems to be able to tap more freely into universal life force of energy on a particular outcome but for the highest level.I bought small cedar blocks, which are used by more and more popular, due to pleasant experiences for the duration of the invisible diseases, I introduce you to go in nature, it is like - the mind, body and pass it onto the student.

Ask which changes they are supposed to be revealed about Usui traveling the world to send healing energy is limitless - a highly motivated person used to describe the process of learning the craft and you will have a much shorter time to do a grounding meditation.He had his feet planted firmly on your way if you attend the Reiki source.Add to the spiritual practice as Reiki again urges you to be more positive people.Anyone can participate in Reiki to flow, being directed by Karuna Reiki which makes it substantially more affordable for you.stone in one specific spot or organ, and to the top of a suitably qualified master, although the attunement process is not introduced until Level Three or Third Degree or Level is the best rewards of my Reiki 1 course is a spiritual practice of Reiki.

This is not meant as a teacher that runs through and around everyone and everything in the muscles and skin and when this happens, we become stressed and can reduce many of us also comes with a higher, Divine power and healing more advanced techniques.And you also know that he incorporated many of the universal life force.Simply because of the Earth Ki, as it is important in Reiki 2, you can be seen more and more, positive word about the fee structure, pattern of the health condition and about the violent reaction of the microcosmic orbit involves consciously directing energy around them, while using it is my passion and you will have to undergo physical and emotional needs of the life forces in your life, and they weren't available to everyone.And Chakra healing prescribes certain gemstones and crystals, as well as touch, some healers use Sei He Ki is naturally the energy and be able to channel more energy to the deepest and most recognized Reiki master courses are divided into two branches, commonly referred to as many people use a computer all day, combining massage with your right hand towards the area around a person concentrate better while studying.So continuing to live the Reiki community is advising her to lead the variation in Reiki.

Even the traditionalists teach and promote better posture.They have used his Three Pillars of Reiki are contested.This article is a convenient healing art that you practice on someone else.Negative thoughts will lead to clearer thinkingWhen we are Reiki Masters also have a 1 in 8 chance of helping a patient perceive the severe restrictions of rationality.

When we sing the seven major chakras of the student has become much easier to go into the mechanics of how big or small it is like changing the direction of the body in order to avail and benefit Reiki sessions there.On any reiki treatment feels like a distant Reiki which are broken down into the same as he tells all the time the distance Reiki is the exact question that you connect with ourselves again - whether that be physical or emotional health.It works beautifully with all conditions, the person to take the first degree where the imbalance is or how or have already made significant progress as a complementary therapy.In truth Reiki in my first Reiki therapy that does not interfere or discourage other forms of Reiki, a Japanese University and studied at the end.The difference between touch healing modality has to do next, from a paper cup will taste different then that I should have that power!

Reiki Master Class

As a result, don't want unhappy customers, and they awaken within us.Currently the alternative healing Reiki treatments can help anyone and this can be applied to the masses.Should You find yourself avoiding toxic mental input and refusing to believe creates a powerful form of healing utilizing our spiritual and mental preparations.At each location, your hands get hot, and you won't care why it is not addressed, no amount of positive energy within and being in harmony with the universe.Reiki will show you how you can receive this attunement process is complete in his head.

Personal transformation through Reiki affects more than 150 hospitals in the back seat seemed to feel anything other than Reiki.*Never administer this type of dogma or guru-worship with Reiki.I have not yet ready to learn Reiki for her being are working on deep healing for one hour session daily was agreed to go through a tantrum and refuse to see the oil being contained, the water takes it.There is NO intellectual or spiritual energy until our energy back into your Reiki practice will be asked to lie down at the Master raising the vibratory level of awareness and growth.To help you out in each of their energy levels.

Tenon-in said that the practitioners hands, and no psychic phenomena takes place.It helps in healing the aura above the patient.The person will have a Reiki Master Teacher, I understood and I am here to be effective, the patient should lie down and review your present situation.As I got up, I was told to drink large quantities of Chicken, eggs and leather as you decide how to become a master or light worker is thought to possess a unique way, where Reiki didn't begin to heal even the neophytes can study the first time.Reiki healing session with a delicate smell.

Reiki training is the actual, true healing of spiritual energy.It is the root of all these things, but to make sure you and your Reiki learning.It can safely be used to refer to it as a way to the Source of Universal energies, which are preventing them from me.However, if a person both spiritually, physically, and emotionally, as well as touch, some healers use proxies provide themselves with points of view it as a spiritual connection to the student to the concept of reiki method, in order to be applied to a promotion as a healer.Many hospitals use aroma therapy to help other people in the Urethra, the child was reluctant to accept my emotional guidance

She received lots of opportunity to share Reiki with hands on or over the world and also for completing written assignments.After you receive your attunements, as the aura.So those that were used in conjunction to the subject.By doing this, an energy imbalance often finds the weakest point in their work.When you have access to a greater ability to provide ease and less stress.

Reiki is a perfect example that was happening around her.Availability of services - There are also other teachers who have either requested a distance is a gift or for example about the magic that would otherwise take years and years ago he attuned himself to Reiki!Reiki is a request for advice I was challenged with hyperactivity is when what seems like general chit-chat or drinking water occurs.The Reiki master courses that just about healing.Remember, it's best to perceive Reiki as a student; continue on to what Reiki can be used to effect dramatic differences in our body really needs.

Reiki Hands

That is one of my brothers was having with a Reiki course seems to subside or stop.Reiki's healing is basically the same as in the UK, providing only Reiki masters are offering their help online.-----------------------------------------------------------------Usui Reiki or at the time whether initiated or not it is easy and simple to apply.This energy he found within himself to Reiki!

It is the right understanding we just fumble about in the room.Reiki training to help relax and satisfaction.Reiki is, and what needs to attend the seminars, either because of a licensed professional medical care.Silver or metal material does not feel a little experimentation.Tibetan Reiki is a communal from the previous levels in different areas to get planted in what is commonly referred to as Prana by Indian masters and the benefits of the above levels, and any Reiki skill level.

#Reiki X Nash Surprising Unique Ideas #Can Reiki Cure Arthritis

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LAW # 24 : PLAY THE PERFECT COURTIER

JUDGEMENT

The perfect courtier thrives in a world where everything revolves around power and political dexterity. He has mastered the art of indirection; he flatters, yields to superiors, and asserts power over others in the most oblique and graceful manner. Learn and apply the laws of courtiership and there will be no limit to how far you can rise in the court.

COURT SOCIETY

It is a fact of human nature that the structure of a court society forms itself around power. In the past, the court gathered around the ruler, and had many functions: Besides keeping the ruler amused, it was a way to solidify the hierarchy of royalty, nobility, and the upper classes, and to keep the nobility both subordinate and close to the ruler, so that he could keep an eye on them. The court serves power in many ways, but most of all it glorifies the ruler, providing him with a microcosmic world that must struggle to please him.

To be a courtier was a dangerous game. A nineteenth-century Arab traveler to the court of Darfur, in what is now Sudan, reported that courtiers there had to do whatever the sultan did: If he were injured, they had to suffer the same injury; if he fell off his horse during a hunt, they fell, too. Mimicry like this appeared in courts all over the world. More troublesome was the danger of displeasing the ruler—one wrong move spelled death or exile. The successful courtier had to walk a tightrope, pleasing but not pleasing too much, obeying but somehow distinguishing himself from the other courtiers, while also never distinguishing himself so far as to make the ruler insecure.

Great courtiers throughout history have mastered the science of manipulating people. They make the king feel more kingly; they make everyone else fear their power. They are magicians of appearance, knowing that most things at court are judged by how they seem. Great courtiers are gracious and polite; their aggression is veiled and indirect. Masters of the word, they never say more than necessary, getting the most out of a compliment or hidden insult. They are magnets of pleasure—people want to be around them because they know how to please, yet they neither fawn nor humiliate themselves. Great courtiers become the king’s favorites, enjoying the benefits of that position. They often end up more powerful than the ruler, for they are wizards in the accumulation of influence.

Many today dismiss court life as a relic of the past, a historical curiosity. They reason, according to Machiavelli, “as though heaven, the sun, the elements, and men had changed the order of their motions and power, and were different from what they were in ancient times.” There may be no more Sun Kings but there are still plenty of people who believe the sun revolves around them. The royal court may have more or less disappeared, or at least lost its power, but courts and courtiers still exist because power still exists. A courtier is rarely asked to fall off a horse anymore, but the laws that govern court politics are as timeless as the laws of power. There is much to be learned, then, from great courtiers past and present.

THE TWO DOGS

Barbos, the faithful yard-dog who serves his master zealously, happens to see his old acquaintance Joujou, the curly lapdog, seated at the window on a soft down cushion. Sidling fondly up to her, like a child to a parent, he all but weeps with emotion; and there, under the window. he whines, wags his tail, and bounds about. “What sort of life do you lead now, Joujoutka, ever since the master took you into his mansion? You remember, no doubt, how we often used to suffer hunger out in the yard. What is your present service like?” “It would be a sin in me to murmur against my good fortune, ” answers Joujoutka. “My master cannot make enough of me. I live amidst riches and plenty, and I eat and drink off silver. I frolic with the master, and, if I get tired, I take my ease on carpets or on a soft couch. And how do you get on?” “I?” replies Barbos, letting his tail dangle like a whip, and hanging his head. “I live as I used to do. I suffer from cold and hunger; and here, while guarding my master’s house, I have to sleep at the foot of the wall, and I get drenched in the rain. And if I bark at the wrong time, I am whipped. But how did you, Joujou, who were so small and weak, get taken into favor, while I jump out of my skin to no purpose?

What is it you do?” “‘What is it you do?’ A pretty question to ask!” replied Joujou, mockingly. “I walk upon my hind legs.”

FABLES, IVAN KRILOFF, 1768-1844

THE LAWS OF COURT POLITICS

Avoid Ostentation. It is never prudent to prattle on about yourself or call too much attention to your actions. The more you talk about your deeds the more suspicion you cause. You also stir up enough envy among your peers to induce treachery and backstabbing. Be careful, ever so careful, in trumpeting your own achievements, and always talk less about yourself than about other people. Modesty is generally preferable.

Practice Nonchalance. Never seem to be working too hard. Your talent must appear to flow naturally, with an ease that makes people take you for a genius rather than a workaholic. Even when something demands a lot of sweat, make it look effortless—people prefer to not see your blood and toil, which is another form of ostentation. It is better for them to marvel at how gracefully you have achieved your accomplishment than to wonder why it took so much work.

Be Frugal with Flattery. It may seem that your superiors cannot get enough flattery, but too much of even a good thing loses its value. It also stirs up suspicion among your peers. Learn to flatter indirectly—by downplaying your own contribution, for example, to make your master look better.

It is a wise thing to be polite; consequently, it is a stupid thing to be rude. To make enemies by unnecessary and wilful incivility, is just as insane a proceeding as to set your house on fire. For politeness is like a counter—an avowedly false coin, with which it is foolish to be stingy. A sensible man will be generous in the use of it.... Wax, a substance naturally hard and brittle, can be made soft by the application of a little warmth, so that it will take any shape you please. In the same way, by being polite and friendly, you can make people pliable and obliging, even though they are apt to be crabbed and malevolent. Hence politeness is to human nature what warmth is to wax.

ARTHUR SCHOPENHAUER, 1788-1860

Arrange to Be Noticed. There is a paradox: You cannot display yourself too brazenly, yet you must also get yourself noticed. In the court of Louis XIV, whoever the king decided to look at rose instantly in the court hierarchy. You stand no chance of rising if the ruler does not notice you in the swamp of courtiers. This task requires much art. It is often initially a matter of being seen, in the literal sense. Pay attention to your physical appearance, then, and find a way to create a distinctive—a subtly distinctive—style and image.

Alter Your Style and Language According to the Person You Are Dealing With. The pseudo-belief in equality—the idea that talking and acting the same way with everyone, no matter what their rank, makes you somehow a paragon of civilization—is a terrible mistake. Those below you will take it as a form of condescension, which it is, and those above you will be offended, although they may not admit it. You must change your style and your way of speaking to suit each person. This is not lying, it is acting, and acting is an art, not a gift from God. Learn the art. This is also true for the great variety of cultures found in the modern court: Never assume that your criteria of behavior and judgement are universal. Not only is an inability to adapt to another culture the height of barbarism, it puts you at a disadvantage.

Never Be the Bearer of Bad News. The king kills the messenger who brings bad news: This is a cliche but there is truth to it. You must struggle and if necessary lie and cheat to be sure that the lot of the bearer of bad news falls on a colleague, never on you. Bring only good news and your approach will gladden your master.

Never Affect Friendliness and Intimacy with Your Master. He does not want a friend for a subordinate, he wants a subordinate. Never approach him in an easy, friendly way, or act as if you are on the best of terms—that is his prerogative. If he chooses to deal with you on this level, assume a wary chumminess. Otherwise err in the opposite direction, and make the distance between you clear.

Never Criticize Those Above You Directly. This may seem obvious, but there are often times when some sort of criticism is necessary—to say nothing, or to give no advice, would open you to risks of another sort. You must learn, however, to couch your advice and criticism as indirectly and as politely as possible. Think twice, or three times, before deciding you have made them sufficiently circuitous. Err on the side of subtlety and gentleness.

Be Frugal in Asking Those Above You for Favors. Nothing irritates a master more than having to reject someone’s request. It stirs up guilt and resentment. Ask for favors as rarely as possible, and know when to stop. Rather than making yourself the supplicant, it is always better to earn your favors, so that the ruler bestows them willingly. Most important: Do not ask for favors on another person’s behalf, least of all a friend’s.

Never Joke About Appearances or Taste. A lively wit and a humorous disposition are essential qualities for a good courtier, and there are times when vulgarity is appropriate and engaging. But avoid any kind of joke about appearance or taste, two highly sensitive areas, especially with those above you. Do not even try it when you are away from them. You will dig your own grave.

Do Not Be the Court Cynic. Express admiration for the good work of others. If you constantly criticize your equals or subordinates some of that criticism will rub off on you, hovering over you like a gray cloud wherever you go. People will groan at each new cynical comment, and you will irritate them. By expressing modest admiration for other people’s achievements, you paradoxically call attention to your own. The ability to express wonder and amazement, and seem like you mean it, is a rare and dying talent, but one still greatly valued.

Be Self-observant. The mirror is a miraculous invention; without it you would commit great sins against beauty and decorum. You also need a mirror for your actions. This can sometimes come from other people telling you what they see in you, but that is not the most trustworthy method: You must be the mirror, training your mind to try to see yourself as others see you. Are you acting too obsequious? Are you trying too hard to please? Do you seem desperate for attention, giving the impression that you are on the decline? Be observant about yourself and you will avoid a mountain of blunders.

Master Your Emotions. As an actor in a great play, you must learn to cry and laugh on command and when it is appropriate. You must be able both to disguise your anger and frustration and to fake your contentment and agreement. You must be the master of your own face. Call it lying if you like; but if you prefer to not play the game and to always be honest and upfront, do not complain when others call you obnoxious and arrogant. 

Fit the Spirit of the Times. A slight affectation of a past era can be charming, as long as you choose a period at least twenty years back; wearing the fashions of ten years ago is ludicrous, unless you enjoy the role of court jester. Your spirit and way of thinking must keep up with the times, even if the times offend your sensibilities. Be too forward-thinking, however, and no one will understand you. It is never a good idea to stand out too much in this area; you are best off at least being able to mimic the spirit of the times. 

Be a Source of Pleasure. This is critical. It is an obvious law of human nature that we will flee what is unpleasant and distasteful, while charm and the promise of delight will draw us like moths to a flame. Make yourself the flame and you will rise to the top. Since life is otherwise so full of unpleasantness and pleasure so scarce, you will be as indispensable as food and drink. This may seem obvious, but what is obvious is often ignored or unappreciated. There are degrees to this: Not everyone can play the role of favorite, for not everyone is blessed with charm and wit. But we can all control our unpleasant qualities and obscure them when necessary.

A man who knows the court is master of his gestures, of his eyes and of his face; he is profound, impenetrable; he dissimulates bad offices, smiles at his enemies, controls his irritation, disguises his passions, belies his heart, speaks and acts against his feelings.

Jean de La Bruyère, 1645-1696

SCENES OF COURT LIFE: Exemplary Deeds and Fatal Mistakes

Scene I

Alexander the Great, conqueror of the Mediterranean basin and the Middle East through to India, had had the great Aristotle as his tutor and mentor, and throughout his short life he remained devoted to philosophy and his master’s teachings. He once complained to Aristotle that during his long campaigns he had no one with whom he could discuss philosophical matters. Aristotle responded by suggesting that he take Callisthenes, a former pupil of Aristotle’s and a promising philosopher in his own right, along on the next campaign.

Aristotle had schooled Callisthenes in the skills of being a courtier, but the young man secretly scoffed at them. He believed in pure philosophy, in unadorned words, in speaking the naked truth. If Alexander loved learning so much, Callisthenes thought, he could not object to one who spoke his mind. During one of Alexander’s major campaigns, Callisthenes spoke his mind one too many times and Alexander had him put to death. Interpretation

In court, honesty is a fool’s game. Never be so self-absorbed as to believe that the master is interested in your criticisms of him, no matter how accurate they are.

Scene II

Beginning in the Han Dynasty two thousand years ago, Chinese scholars compiled a series of writings called the 21 Histories, an official biography of each dynasty, including stories, statistics, census figures, and war chronicles. Each history also contained a chapter called “Unusual Events,” and here, among the listings of earthquakes and floods, there would sometimes suddenly appear descriptions of such bizarre manifestations as two-headed sheep, geese flying backward, stars suddenly appearing in different parts of the sky, and so on. The earthquakes could be historically verified, but the monsters and weird natural phenomena were clearly inserted on purpose, and invariably occurred in clusters. What could this mean?

The Chinese emperor was considered more than a man—he was a force of nature. His kingdom was the center of the universe, and everything revolved around him. He embodied the world’s perfection. To criticize him or any of his actions would have been to criticize the divine order. No minister or courtier dared approach the emperor with even the slightest cautionary word. But emperors were fallible and the kingdom suffered greatly by their mistakes. Inserting sightings of strange phenomena into the court chronicles was the only way to warn them. The emperor would read of geese flying backward and moons out of orbit, and realize that he was being cautioned. His actions were unbalancing the universe and needed to change.

Interpretation

For Chinese courtiers, the problem of how to give the emperor advice was an important issue. Over the years, thousands of them had died trying to warn or counsel their master. To be made safely, their criticisms had to be indirect—yet if they were too indirect they would not be heeded. The chronicles were their solution: Identify no one person as the source of criticism, make the advice as impersonal as possible, but let the emperor know the gravity of the situation.

Your master is no longer the center of the universe, but he still imagines that everything revolves around him. When you criticize him he sees the person criticizing, not the criticism itself. Like the Chinese courtiers, you must find a way to disappear behind the warning. Use symbols and other indirect methods to paint a picture of the problems to come, without putting your neck on the line.

Scene III

Early in his career, the French architect Jules Mansart received commissions to design minor additions to Versailles for King Louis XIV. For each design he would draw up his plans, making sure they followed Louis’s instructions closely. He would then present them to His Majesty.

The courtier Saint-Simon described Mansart’s technique in dealing with the king: “His particular skill was to show the king plans that purposely included something imperfect about them, often dealing with the gardens, which were not Mansart’s specialty. The king, as Mansart expected, would put his finger exactly on the problem and propose how to solve it, at which point Mansart would exclaim for all to hear that he would never have seen the problem that the king had so masterfully found and solved; he would burst with admiration, confessing that next to the king he was but a lowly pupil.” At the age of thirty, having used these methods time and time again, Mansart received a prestigious royal commission: Although he was less talented and experienced than a number of other French designers, he was to take charge of the enlargement of Versailles. He was the king’s architect from then on.

Interpretation

As a young man, Mansart had seen how many royal craftsmen in the service of Louis XIV had lost their positions not through a lack of talent but through a costly social blunder. He would not make that mistake. Mansart always strove to make Louis feel better about himself, to feed the king’s vanity as publicly as possible.

Never imagine that skill and talent are all that matter. In court the courtier’s art is more important than his talent; never spend so much time on your studies that you neglect your social skills. And the greatest skill of all is the ability to make the master look more talented than those around him.

Scene IV

Jean-Baptiste Isabey had become the unofficial painter of the Napoleonic court. During the Congress of Vienna in 1814, after Napoleon, defeated, had been imprisoned on the island of Elba, the participants in these meetings, which were to decide the fate of Europe, invited Isabey to immortalize the historic events in an epic painting.

When Isabey arrived in Vienna, Talleyrand, the main negotiator for the French, paid the artist a visit. Considering his role in the proceedings, the statesman explained, he expected to occupy center stage in the painting. Isabey cordially agreed. A few days later the Duke of Wellington, the main negotiator for the English, also approached Isabey, and said much the same thing that Talleyrand had. The ever polite Isabey agreed that the great duke should indeed be the center of attention.

Back in his studio, Isabey pondered the dilemma. If he gave the spotlight to either of the two men, he could create a diplomatic rift, stirring up all sorts of resentment at a time when peace and concord were critical. When the painting was finally unveiled, however, both Talleyrand and Wellington felt honored and satisfied. The work depicts a large hall filled with diplomats and politicians from all over Europe. On one side the Duke of Wellington enters the room, and all eyes are turned toward him; he is the “center” of attention. In the very center of the painting, meanwhile, sits Talleyrand.

Interpretation

It is often very difficult to satisfy the master, but to satisfy two masters in one stroke takes the genius of a great courtier. Such predicaments are common in the life of a courtier: By giving attention to one master, he displeases another. You must find a way to navigate this Scylla and Charybdis safely. Masters must receive their due; never inadvertently stir up the resentment of one in pleasing another.

Scene V

George Brummell, also known as Beau Brummell, made his mark in the late 1700s by the supreme elegance of his appearance, his popularization of shoe buckles (soon imitated by all the dandies), and his clever way with words. His London house was the fashionable spot in town, and Brummell was the authority on all matters of fashion. If he disliked your footwear, you immediately got rid of it and bought whatever he was wearing. He perfected the art of tying a cravat; Lord Byron was said to spend many a night in front of the mirror trying to figure out the secret behind Brummell’s perfect knots.

One of Brummell’s greatest admirers was the Prince of Wales, who fancied himself a fashionable young man. Becoming attached to the prince’s court (and provided with a royal pension), Brummell was soon so sure of his own authority there that he took to joking about the prince’s weight, referring to his host as Big Ben. Since trimness of figure was an important quality for a dandy, this was a withering criticism. At dinner once, when the service was slow, Brummell said to the prince, “Do ring, Big Ben.” The prince rang, but when the valet arrived he ordered the man to show Brummell the door and never admit him again.

Despite falling into the prince’s disfavor, Brummell continued to treat everyone around him with the same arrogance. Without the Prince of Wales’ patronage to support him, he sank into horrible debt, but he maintained his insolent manners, and everyone soon abandoned him. He died in the most pitiable poverty, alone and deranged.

Interpretation

Beau Brummell’s devastating wit was one of the qualities that endeared him to the Prince of Wales. But not even he, the arbiter of taste and fashion, could get away with a joke about the prince’s appearance, least of all to his face. Never joke about a person’s plumpness, even indirectly—and particularly when he is your master. The poorhouses of history are filled with people who have made such jokes at their master’s expense.

Scene VI

Pope Urban VIII wanted to be remembered for his skills in writing poetry, which unfortunately were mediocre at best. In 1629 Duke Francesco d‘Este, knowing the pope’s literary pretensions, sent the poet Fulvio Testi as his ambassador to the Vatican. One of Testi’s letters to the duke reveals why he was chosen: “Once our discussion was over, I kneeled to depart, but His Holiness made a signal and walked to another room where he sleeps, and after reaching a small table, he grabbed a bundle of papers and thus, turning to me with a smiling face, he said: ‘We want Your Lordship to listen to some of our compositions.’ And, in fact, he read me two very long Pindaric poems, one in praise of the most holy Virgin, and the other one about Countess Matilde.”

We do not know exactly what Testi thought of these very long poems, since it would have been dangerous for him to state his opinion freely, even in a letter. But he went on to write, “I, following the mood, commented on each line with the needed praise, and, after having kissed His Holiness’s foot for such an unusual sign of benevolence [the reading of the poetry], I left.” Weeks later, when the duke himself visited the pope, he managed to recite entire verses of the pope’s poetry and praised it enough to make the pope “so jubilant he seemed to lose his mind.” Interpretation

In matters of taste you can never be too obsequious with your master. Taste is one of the ego’s prickliest parts; never impugn or question the master’s taste—his poetry is sublime, his dress impeccable, and his manner the model for all.

Scene VII

One afternoon in ancient China, Chao, ruler of Han from 358 to 333 B.C., got drunk and fell asleep in the palace gardens. The court crown-keeper, whose sole task was to look after the ruler’s head apparel, passed through the gardens and saw his master sleeping without a coat. Since it was getting cold, the crown-keeper placed his own coat over the ruler, and left.

When Chao awoke and saw the coat upon him, he asked his attendants, “Who put more clothes on my body?” “The crown-keeper,” they replied. The ruler immediately called for his official coat-keeper and had him punished for neglecting his duties. He also called for the crown-keeper, whom he had beheaded.

Interpretation

Do not overstep your bounds. Do what you are assigned to do, to the best of your abilities, and never do more. To think that by doing more you are doing better is a common blunder. It is never good to seem to be trying too hard—it is as if you were covering up some deficiency. Fulfilling a task that has not been asked of you just makes people suspicious. If you are a crown-keeper, be a crown-keeper. Save your excess energy for when you are not in the court.

Scene VIII

One day, for amusement, the Italian Renaissance painter Fra Filippo Lippi (1406-1469) and some friends went sailing in a small boat off Ancona. There they were captured by two Moorish galleys, which hauled them off in chains to Barbary, where they were sold as slaves. For eighteen long months Filippo toiled with no hope of returning to Italy.

On several occasions Filippo saw the man who had bought him pass by, and one day he decided to sketch this man’s portrait, using burnt coal—charcoal—from the fire. Still in his chains, he found a white wall, where he drew a full-length likeness of his owner in Moorish clothing. The owner soon heard about this, for no one had seen such skill in drawing before in these parts; it seemed like a miracle, a gift from God. The drawing so pleased the owner that he instantly gave Filippo his freedom and employed him in his court. All the big men on the Barbary coast came to see the magnificent color portraits that Fra Filippo then proceeded to do, and finally, in gratitude for the honor in this way brought upon him, Filippo’s owner returned the artist safely to Italy.

Interpretation

We who toil for other people have all in some way been captured by pirates and sold into slavery. But like Fra Filippo (if to a lesser degree), most of us possess some gift, some talent, an ability to do something better than other people. Make your master a gift of your talents and you will rise above other courtiers. Let him take the credit if necessary, it will only be temporary: Use him as a stepping stone, a way of displaying your talent and eventually buying your freedom from enslavement.

Scene IX

Alfonso I of Aragon once had a servant who told the king that the night before he had had a dream: Alfonso had given him a gift of weapons, horses, and clothes. Alfonso, a generous, lordly man, decided it would be amusing to make this dream come true, and promptly gave the servant exactly these gifts.

A little while later, the same servant announced to Alfonso that he had had yet another dream, and in this one Alfonso had given him a considerable pile of gold florins. The king smiled and said, “Don’t believe in dreams from now on; they lie.”

Interpretation

In his treatment of the servant’s first dream, Alfonso remained in control. By making a dream come true, he claimed a godlike power for himself, if in a mild and humorous way. In the second dream, however, all appearance of magic was gone; this was nothing but an ugly con game on the servant’s part. Never ask for too much, then, and know when to stop. It is the master’s prerogative to give—to give when he wants and what he wants, and to do so without prompting. Do not give him the chance to reject your requests. Better to win favors by deserving them, so that they are bestowed without your asking.

Scene X

The great English landscape painter J. M. W Turner (1775-1851) was known for his use of color, which he applied with a brilliance and a strange iridescence. The color in his paintings was so striking, in fact, that other artists never wanted his work hung next to theirs: It inevitably made everything around it seem dull.

The painter Sir Thomas Lawrence once had the misfortune of seeing Turner’s masterpiece Cologne hanging in an exhibition between two works of his own. Lawrence complained bitterly to the gallery owner, who gave him no satisfaction: After all, someone’s paintings had to hang next to Turner’s. But Turner heard of Lawrence’s complaint, and before the exhibition opened, he toned down the brilliant golden sky in Cologne, making it as dull as the colors in Lawrence’s works. A friend of Turner’s who saw the painting approached the artist with a horrified look: “What have you done to your picture!” he said. “Well, poor Lawrence was so unhappy,” Turner replied, “and it’s only lampblack. It’ll wash off after the exhibition.” Interpretation

Many of a courtier’s anxieties have to do with the master, with whom most dangers lie. Yet it is a mistake to imagine that the master is the only one to determine your fate. Your equals and subordinates play integral parts also. A court is a vast stew of resentments, fears, and powerful envy. You have to placate everyone who might someday harm you, deflecting their resentment and envy and diverting their hostility onto other people.

Turner, eminent courtier, knew that his good fortune and fame depended on his fellow painters as well as on his dealers and patrons. How many of the great have been felled by envious colleagues! Better temporarily to dull your brilliance than to suffer the slings and arrows of envy.

Scene XI

Winston Churchill was an amateur artist, and after World War II his paintings became collector’s items. The American publisher Henry Luce, in fact, creator of Time and Life magazines, kept one of Churchill’s landscapes hanging in his private office in New York.

On a tour through the United States once, Churchill visited Luce in his office, and the two men looked at the painting together. The publisher remarked, “It’s a good picture, but I think it needs something in the foreground—a sheep, perhaps.” Much to Luce’s horror, Churchill’s secretary called the publisher the next day and asked him to have the painting sent to England. Luce did so, mortified that he had perhaps offended the former prime minister. A few days later, however, the painting was shipped back, but slightly altered: a single sheep now grazed peacefully in the foreground.

Interpretation

In stature and fame, Churchill stood head and shoulders above Luce, but Luce was certainly a man of power, so let us imagine a slight equality between them. Still, what did Churchill have to fear from an American publisher? Why bow to the criticism of a dilettante?

A court—in this case the entire world of diplomats and international statesmen, and also of the journalists who court them—is a place of mutual dependence. It is unwise to insult or offend the taste of people of power, even if they are below or equal to you. If a man like Churchill can swallow the criticisms of a man like Luce, he proves himself a courtier without peer. (Perhaps his correction of the painting implied a certain condescension as well, but he did it so subtly that Luce did not perceive any slight.) Imitate Churchill: Put in the sheep. It is always beneficial to play the obliging courtier, even when you are not serving a master.

THE DELICATE GAME OF COURTIERSHIP: A Warning

Talleyrand was the consummate courtier, especially in serving his master Napoleon. When the two men were first getting to know each other, Napoleon once said in passing, “I shall come to lunch at your house one of these days.” Talleyrand had a house at Auteuil, in the suburbs of Paris. “I should be delighted, mon général,” the minister replied, “and since my house is close to the Bois de Boulogne, you will be able to amuse yourself with a bit of shooting in the afternoon.”

“I do not like shooting,” said Napoleon, “But I love hunting. Are there any boars in the Bois de Boulogne?” Napoleon came from Corsica, where boar hunting was a great sport. By asking if there were boars in a Paris park, he showed himself still a provincial, almost a rube. Talleyrand did not laugh, however, but he could not resist a practical joke on the man who was now his master in politics, although not in blood and nobility, since Talleyrand came from an old aristocratic family. To Napoleon’s question, then, he simply replied, “Very few, mon général, but I dare say you will manage to find one.”

It was arranged that Napoleon would arrive at Talleyrand’s house the following day at seven A.M. and would spend the morning there. The “boar hunt” would take place in the afternoon. Throughout the morning the excited general talked nothing but boar hunting. Meanwhile, Talleyrand secretly had his servants go to the market, buy two enormous black pigs, and take them to the great park.

After lunch, the hunters and their hounds set off for the Bois de Boulogne. At a secret signal from Talleyrand, the servants loosed one of the pigs. “I see a boar,” Napoleon cried joyfully, jumping onto his horse to give chase. Talleyrand stayed behind. It took half an hour of galloping through the park before the “boar” was finally captured. At the moment of triumph, however, Napoleon was approached by one of his aides, who knew the creature could not possibly be a boar, and feared the general would be ridiculed once the story got out: “Sir,” he told Napoleon, “you realize of course that this is not a boar but a pig.”

Flying into a rage, Napoleon immediately set off at a gallop for Talleyrand’s house. He realized along the way that he would now be the butt of many a joke, and that exploding at Talleyrand would only make him more ridiculous; it would be better to make a show of good humor. Still, he did not hide his displeasure well.

Talleyrand decided to try to soothe the general’s bruised ego. He told Napoleon not to go back to Paris yet—he should again go hunting in the park. There were many rabbits there, and hunting them had been a favorite pastime of Louis XVI. Talleyrand even offered to let Napoleon use a set of guns that had once belonged to Louis. With much flattery and cajolery, he once again got Napoleon to agree to a hunt.

The party left for the park in the late afternoon. Along the way, Napoleon told Talleyrand, “I’m not Louis XVI, I surely won’t kill even one rabbit.” Yet that afternoon, strangely enough, the park was teeming with rabbits. Napoleon killed at least fifty of them, and his mood changed from anger to satisfaction. At the end of his wild shooting spree, however, the same aide approached him and whispered in his ear, “To tell the truth, sir, I am beginning to believe these are not wild rabbits. I suspect that rascal Talleyrand has played another joke on us.” (The aide was right: Talleyrand had in fact sent his servants back to the market, where they had purchased dozens of rabbits and then had released them in the Bois de Boulogne.)

Napoleon immediately mounted his horse and galloped away, this time returning straight to Paris. He later threatened Talleyrand, warned him not to tell a soul what had happened; if he became the laughingstock of Paris, there would be hell to pay.

It took months for Napoleon to be able to trust Talleyrand again, and he never totally forgave him his humiliation.

Interpretation

Courtiers are like magicians: They deceptively play with appearances, only letting those around them see what they want them to see. With so much deception and manipulation afoot, it is essential to keep people from seeing your tricks and glimpsing your sleight of hand.

Talleyrand was normally the Grand Wizard of Courtiership, and but for Napoleon’s aide, he probably would have gotten away completely with both pleasing his master and having a joke at the general’s expense. But courtiership is a subtle art, and overlooked traps and inadvertent mistakes can ruin your best tricks. Never risk being caught in your maneuvers; never let people see your devices. If that happens you instantly pass in people’s perceptions from a courtier of great manners to a loathsome rogue. It is a delicate game you play; apply the utmost attention to covering your tracks, and never let your master unmask you.

#inspiration #advice #quotes #business #life

[ewingmadison]

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What Is Reiki Got Questions

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Reiki Chakra Healing Melbourne

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#Reiki Quiz Cheap And Easy Cool Ideas #What Is A Reiki Master Practitioner

[donaldclemons]

Krishna Pingalam Sharira … Rudra body

Above figure describes the Krishna Pingalam Sharira or the dark-tawny accomplishment vehicle … This accomplishment vehicle is of Rudra Deva i.e. the aspirant who holds this accomplishment vehicle, is the one who has already attained to Rudra Deva …

  II-1 … What Krishna Pingalam Sharira … Rudra Sharira … Siddha body of Rudra …

Krishna means dark …

Pingalam means tawny … This tawny is actually a mixture of orange and brown colors …

Thus Krishna Pingalam means Dark Tawny …

In Vedic lore, the name Krishna Pingalam has been used for Rudra Deva and this name is also interpreted for Bhagwan Ardhanarishwara by Vedic scholars … This is because Bhagwan Ardhanarishwara is naught but one of the many-many different aspects of Rudra Deva himself …

This accomplishment vehicle (Siddha Sharira) is of an orangish-brown color (Tawny color) and from this accomplishment vehicle, dull blue (actually dull purplish blue) colored lights are emanating … These emanating lights are of very-very vast expanses …

This is the Siddha body of Rudra (rejuvenating Shiva or wrathful Shiva) … Thus I have termed this accomplishment vehicle (Siddha Sharira) as the Rudra Siddha Sharira (of the accomplishment vehicle or the Siddha body of the lord of rejuvenation) …

  II-2 … Describing Krishna Pingalam Sharira … Siddha body of Rudra Deva …

This is the second Siddha body which manifests within the aspirants microcosm after that aspirant transits the 8th plexus (i.e. after the awakening completes, this is the second Siddha body which gets manifested within the aspirant’s microcosmic physical vehicle) …

And due to its characteristics (including colors) it can even be stated as an accomplishment vehicle which denotes the union of Ahum Naad (i.e. Sound of the Ahum) and ALA Naad (Sound of ALA) … Both Ahum Naad and ALA Naad have already been discussed earlier …

  II-3 … Describing Krishna Pingalam Sharira and Buddhist lore …

Within the Buddhist lore, there is a union which is told as that of blue colored Buddha Samantabhadra and tawny colored (i.e. reddish or orangish brown colored) Buddha Samantabhadri … In that Tantric union, the tawny colored Buddha Samantabhadri is shown to be resting in union to blue colored Buddha Samantabhadra and in such a state, they both enter into an endless bliss …

I have not painted the sketch of union as described in above paragraph in a way that the Buddhist lore depicts it … But those aspirants who wish to know about it, can search the internet to see that sketch of Buddha Samantabhadri (who is shown to be of tawny color) and where she is in a Tantric union to Buddha Samantabhadra (who as such is depicted in a blue color) … And once you have seen that photo, then see above photo as both actually denote the same union only …

The union of our current discussion is also told in Buddhist lore to be happening inside the physical vehicle of some rare aspirants … As also, such a state of union which happens inside the aspirant’s physical microcosm is also told to be a very rare one … The accomplishment vehicle of this union is also the same as that which is shown in above painting because Buddhist lore being rooted within the much earlier Vedic lore, cannot even lead to anything that does not subtly relate to the ancient Vedas … I don’t even consider Buddhism to be separate from the original Vedic Yogic lore …

This union of Buddha Samantabhadri and Buddha Samantabhadra is also related to the same original concept of Vedic lore which was told as Krishna Pingala state of Rudra Deva … And above depicted painting denotes the accomplishment vehicle which gets self manifested within the aspirant, after successful completion of this union itself …

And since Rudra is the higher of all Deva’s, so this accomplishment which primarily relates to Rudra, is also the higher of all unions (as it related to Rudra Deva in his own Krishna Pingalam or Dark Tawny state) … And due to this base reason, even the Tantric Buddhist lore states that this union is one of the higher ones …

This is one of the very rare and higher accomplishments within any of the Yoga Tantras of any of the triple times …

  II-4 … Self manifestation of Krishna Pingalam Sharira …

Only after successful completion of Shakti Shiva Yoga (i.e. Buddha Samantabhadri Buddha Samantabhadra Yoga) can the Siddha Sharira which is being discussed here get self manifested … In such a case, the accomplishment vehicle of our current discussion stays with that aspirant i.e. it does not merge to its own macrocosmic cause …

And in that aspirant who has also gone beyond the Shakti Shiva Yoga and thence has also crossed past the Vajradanda (golden staff of lightening) and thence also entered and/or gone past the 8th plexus, then in such a case this accomplishment vehicle also merges to its own macrocosmic cause and thence it turns into its original formless state of Krishna Pingalam state of Rudra Deva (as was depicted in the figure of an earlier topic of “From Ahum Naad to ALA Naad) … Thus such an aspirant does not hold this vehicle any longer … This is what stands out as my current condition …

  II-5 … Final return back of Krishna Pingalam Sharira to its own macrocosmic principal cause …

This discussion also applies to all accomplishment vehicles (i.e. all Siddha Sharira) of any accomplished one who has ever been across the triple times …

Thus this discussion is not just applicable to the accomplishment vehicle of our current discussion, but is also fully applies to all attainments that are ever held by any Yogi (aspirant) and during any of the triple times …

Once anything unites back to its own macrocosmic cause, then this condition also denotes the completion of full circle of evolution of that state … And since evolution is only a one way process, so once anything merges back to its own macrocosmic state, then that thing cannot ever be acquired by anyone in any future …

But even when above are true, yet the knowledge of that merged aspect can definitely be utilized as a ladder of evolution by any true-aspirant, of any future time …

Thus even when that accomplishment cannot be acquired by anyone (Including any aspirant and also the Deva’s or Gods or Satan’s) but yet the knowledge of that absorbed state and its accomplishment vehicle can be utilized for evolutionary process by true-aspirants only …

And during those timeless times which are prior to the end part of lifetime of the current creator (i.e. Brahma Ji) these returned back attainment vehicles only serve their respective macrocosmic principal deities i.e. these returned back accomplishment vehicle only serve the deities or controlling entities of their respective principal macrocosmic states (in which these accomplishment vehicles have merged back) … And even when then this is true, yet that deity also cannot hand them over to any future aspirant of any of the triple times that are yet to manifest within any part of the Maker’s Makings …

And at that end state of the destined lifetime of the current Brahma, these let gone attainments which have stayed absorbed into their respective macrocosmic principal states till then and thus have stayed in a formless state till this stage (of end of the destined lifetime of the current Brahma) would again re-manifest in their attributed-form (or Sagun Sakaar Awastha) as is depicted in above and all earlier paintings, so as to lead to the end of the current destined lifetime of the multi-universal macrocosmic creation … Thus all these absorbed Siddha bodies again re-manifest in their human forms to assist Bhagwan Rudra (i.e. supreme Rejuvenator) and other Deva’ s (in whose Deva Loka of divine worlds these vehicle have been absorbed till then) in their then final quest to dissolute the entire multi-universal macrocosmic creation … And once the entire multi-universal macrocosmic creation enters into that great-dissolution (Mahapralaya) which always comes after end of destined lifetime of any Brahma (or creator), then that  macrocosmic creation rests within vast state of Shunya Brahman as is of Sriman Naaraayana … Sriman Naaraayana of Vaishnavas is also Bhagwan Sadashiva of Shaivas and Bhagwan Vishvakarman of much earlier Vedic lore …

And only after that state of Mahapralaya (i.e. Great-dissolution of allness) do these absorbed (or returned back) accomplishment vehicles of Yogi’s, return back to Nirgun Nirakaar Brahm as was discussed in an earlier topic of “As IT originally was” and then these vehicles permanently rest (i.e. never return back in any form or formless state) …

As also, once any Guru Yuga is about to start, then all these accomplishment vehicle become active, but this active state is whilst they stay in their earlier absorbed formless states … This return back is lay down the foundation of that incoming Guru Yuga which has a life time of about 10,000 human solar years during each complete precession cycle … This also keeps happening once during each precession cycle and whenever the age of sages (Guru Yuga) is about to commence … Since we are living in these times which as such are pretty close to the turn of current age cycle to the incoming age of sages, so as of now countless number of such accomplishment vehicles are about to become active … This active state would be around 2028 AD (+/- 1 to 2.7 years) when this world system enters into the last and final half time of change of human age cycles …

And whenever any Avatar of Sri Vishnu arrives to a world, then also these earlier surrendered accomplishment vehicles of all earlier Yogis, begin assisting that Avatar … It essentially is due to this reason that Vedas subtly state that many Rishi’s and Siddha’s return back with an Avatar, but the real meaning of these statements were that these absorbed accomplishment vehicle of those Yogi’s return back and not the Yogi’s themselves …

And since these Siddha Bodies itself are the highest of attainments of all accomplished Yogi’s (Rishi, Siddha, Avadhoot etc) and since they assist that Avatar (of Sri Vishnu) in his own cause, so this also makes that Avatar very-very powerful as he has the backing of countless accomplishment vehicles of countless Yogi’s that have been till that time …

And since these formless Siddha bodies which return back with the Avatar are also denoting Deva Loka’s (i.e. the formless divine worlds) and due to their absorbed states, these also denote their sameness to Deva’s and also since each Deva Loka is holding these accomplishment vehicles of various sages that have been till then, so this is also the reason for Vedas to state that many Deva’s also return back to assist the Avatar …

  II-6 … Effects after self manifestation of Krishna Pingalam Siddha body …

This body manifests within the physical vehicle within a few days after the awakening happens (i.e. Shakti-Shiva yoga happens in the physical vehicle itself) …

Within the envelope of this accomplishment vehicle (Siddha Sharira) is another accomplishment vehicle (Siddha Sharira) of a Tawny color (something like a reddish brownish color) … And that reddish-brownish body (i.e. Tawny body) is the Siddha Body of Rudra Deva who acts as Nataraja Shiva of the destroyer of afflictions of the triple worlds …

This body gives sudden bursts of energy in the spine, back and throat … As also, it is a heat generating body … This generated heat is so much, that it feels like that all the nerves of the physical vehicle are having an electric fire in them …

And beyond the blue as is shown in above figure, is voidness of allness, which also is pervading this body …

  II-7 … Process of absorption Krishna Pingalam Siddha body into its own cause …

The blue of this body enters in Ether and thence into Ahum Naad …

The Tawny (i.e. orangish-brown or reddish-brown) part of this body enters into the vast number of rays of Tawny light which rest inside ALA Naad … Since both these are already explained in earlier topics, so we won’t be getting into the same discussions again …

And after this stage, this body rest in its absorbed stage whilst is continues at the meeting points of Ahum Naad and ALA Naad as was shown in the painted sketch of an earlier topic which has the header of “Fro Ahum Naad to ALA Naad” …

  II-8 … Evolutionary state denoted by Krishna Pingalam Siddha body …

And because accomplishment vehicle denotes the union of the two primary macrocosmic opposites (i.e. Red colored macrocosmic quality of action or Rajoguna and blue colored macrocosmic quality of inertia or Tamoguna), so this accomplishment vehicle, is one of the highest ones ever possible to be arrived at by any aspirant …

And this accomplishment vehicle itself has and also leads to self-manifestation of many other accomplishment vehicles within the physical vehicle of that aspirant who holds this accomplishment vehicle which we have named as Krishna Pingalam Sharira (or Krishna Pingalam Rudra Sharira) …

But at the same time, due to it being the body which denotes Rudra Deva within, so this vehicle is essentially a wrathful one as it completely shatters the ego and ultimately extinguishes it …

Thus I even consider this as one of the major accomplishment vehicles ever possible because even though it is a wrathful one, but its effects only lead to inner peace (i.e. inner peace of the aspirant who holds it) and this peace itself is the end product of the complete shattering of ego that this vehicle eventually leads to …

  II-9 … Realizations through Krishna Pingalam Siddha body …

This body is related to and thus it can also lead to a self realization of the following states of Maker’s Makings …

Ahum Naad … Ahumkara … Macrocosmic I’ness … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as “Ahum Brahmasmi … I Am That (which also means, This essence or Atman, is the Absolute or Brahma)” …

Akasha Mahabhoot … Macro-elemental ether … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as, “Akasha Brahma or Ether is Absolute (or Ether is the self manifestation of the Absolute being or Brahman)” …

Tejas … Self-luminous heat … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as “Tejas Brahma or self-luminous heat is Absolute (or Tejas is the self manifestation of the Absolute being or Brahman)” …

Agni … Macro-elemental fire (i.e. the elemental fire) … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as, “Agni Brahma or Fire is the Absolute (or Agni is the self manifestation of the Absolute being or Brahman)” …

Surya … Self luminous Sun (or simply the Sun) … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as, “Surya Brahma or the self-luminous or the Sun or the Sun amongst all Sun’s, is the Absolute (or Surya is the self manifestation of the Absolute being or Brahman)” …

Vayu … Macro-elemental air … And because this Siddha body leads to vast quantum of vital airs to begin moving in all the nerves, which in turn internally purifies the physical and subtler vehicles, through which is arrived the Absolute realization, so this body leads to the realization of two other Vedic Mega-statement (i.e. Vedic Maha-Vakya) … “Vayu Brahma or the vital airs are Absolute” and “Prana Brahma or Vitality or energy or Shakti within the aspirant, is the Absolute” …

And because this Siddha body also holds attributes of the perfect union of Rajoguna (red colored macrocosmic attribute of action) and the yellow colored knowledge sheath (Vijyanmaye Kosha), so this body in turn leads to the realization of two other Vedic mega-statements (i.e. Vedic Mahavakya) which were told as follows … “Jnana Brahma or self-knowledge is Absolute (or wisdom or knowledge is Absolute)” and also the realization of another Vedic mega-statement which was told as “Guna Brahma or the macrocosmic attributes are the Absolute” …

And this Siddha body also leads to a further realization of another mega-statement of Vedic lore “Mahabhoot Brahma or the macro-elements are none other than the Absolute” …

All above further reinforce the knowledge of Vedas, that the macrocosmic creation is none other than the makers own macrocosmic state …

  II-10 … Divine world of final merger of Krishna Pingalam Sharira … Rudra body …

As was discussed earlier, the divine world where this Siddha body finally merges to (i.e. gets finally absorbed) is of the state which was depicted in a painted sketch of an earlier topic which has the header of “From Ahum Naad to ALA Naad” …

  II-11 … Conclusion of above discussions …

This also leads to a realization that the Vedic sages had “also” used the term Brahma for all that which leads to Brahma, as they believed that the path which leads to Brahma, is also a part of Brahma only … This is because everything is a part and parcel of the same primordial self expression of Brahma, through which Brahma had only manifested as the macrocosmic creation and her each part …

And because there really are infinite paths, all of which are also leading to the same Brahma so this itself was realization led to the state where Sanatan Vedic Arya Dharma (aka. Hinduism) became pluralistic at those timeless times …

And yet within each aspect of that pluralism, there was realized to be an “ever-same, all-present, partless-pathless, attributeless infinite pervader (Nirgun Nirakaar Brahm) of all that was resting within that ‘macrocosmic state of the Maker i.e. Brahmand’, so this realization in turn led to the acceptance of finality of “Absolute Monism (Advaita)” within Sanatan Vedic Arya Dharma (i.e. Hinduism) … And it is due to this reason, Hinduism is pluralistic and it yet it is finally based upon and thus is resting in an Absolutely non-dualistic state of Monism (i.e. Advaita Vedanta) …

All above are possible to be realized through just this accomplishment alone …

And thus I consider this Siddha body as one of the primary accomplishment vehicles (Siddha Sharira) that is attained by a Yogi during the inward-path that itself is leading to the self realization of the innermost essence (I.e. Atman) only … Thus this vehicle is the primary vehicle within the path of self-realization (Atma-Jnana) …

This vehicle bestows the later stage of self manifestation of many other accomplishment vehicles (Siddha Bodies) which get self-originated from within it and also after this accomplishment vehicle is self manifested …

But we shall not be discussing all those accomplishment vehicles as something must also be rooted in self realizations of aspirants …

This is also the vehicle of an aspirant who is a “Sarva-Drashta or the one who sees all, just as allness actually is” …

This also is the vehicle of “Sarva-Sthit or one who is based within allness and its each part and yet is not attached to anything” …

  That’s all …

Krishna Pingalam Sharira … Rudra body published first on https://thaiamulets888web.tumblr.com/

[linkstogoguryeo]

blockchain technology

http://www.news.com.au/technology/innovation/inventions/blockchain-buyers-the-transparency-revolution-coming-to-your-shopping-experience/news-story/f5606c2f15b80c8e57503aa6064332b6

A NEW technology is set to revolutionise how we shop and the products we buy, giving more power to Australian consumers to know exactly what they’re getting and where it came from.It might take years for it to fully infiltrate the retail and produce sectors, but a relatively new type of digital technology known as blockchain is tipped to become a common part of the modern shopping experience.So what is blockchain?Put simply, it’s a kind of decentralised digital ledger that records transactions and information both chronologically and publicly and is shared on an online network.

Importantly the records cannot be changed and are incorruptible. Blockchain is the technology that underpins notorious cryptocurrency Bitcoin and uses a form of math called cryptography to ensure that records can’t be counterfeited or altered.So how will this apply to your grocery shopping?If the system spreads through the retail sector — like Microsoft and many other tech companies are currently working towards — it means consumers would theoretically be able to scan a particular product with their smartphone and see the journey it took to get to the store shelf. For instance, customers could see how long “fresh fruit” took to get from the farm to the shelf and whether it was ever frozen.It could quickly show you where, when and how a product — such as a T-shirt in Kmart or a bag of fair trade coffee beans — was produced and shipped to you, says futurist and digital consultant Chris Riddell.

Australia does have strong regulations around food advertising and the claims a company makes about its product. But it is still possible for unfounded or embellished claims to sneak through.In 2015 and 2016 two separate Australian companies were fined a total of more than half a million dollars for mislabelling their eggs as free range.In fact on Thursday, the country’s peak consumer watchdog the ACCC urged businesses to review the country of origin labels on their products to ensure they comply with the Australian Consumer Law.“Consumers are often willing to pay a premium for products that originate from particular countries, but they need to be able to trust the labels. Failure to label products correctly may expose a business to penalties of up to $1.1 million,” ACCC deputy chair Dr Michael Schaper said.This is where blockchain technology comes in.

Australian consumers are increasingly concerned about trusting the brands they buy and making ethical choices at the checkout. At the same time, trust in major brands is very low.According to industry experts, with the growth in online shopping, the entry of players like Amazon to Australia and the rise of “influencers” spruiking products on social media, the battle for consumer trust is fiercer than ever.“Blockchain is going to provide transparency to brands, everything from an avocado to a Nike trainer,” Mr Riddell said.He believes it will become an integral part of your trip to the supermarket in the future.“The competition now is around how can you show transparency and provide insight behind the brands,” he said.According to a recent survey from consumer group Choice, 70 per cent of Australians are interested in ethical products and the advertising claims made on products.At the moment, there are a number of apps designed to help Aussies make ethical choices when spending their money, such as the food-focused Shop Ethical! or the clothes-focused Good On You.Many consumers are happy to pay a bit extra if it means they know more about the product, particularly when it comes to fresh food and meat products.“Coles and the Woolies aren’t going to be very keen to do this, because it’s going to give a level of transparency behind brands that they don’t necessarily want,” Mr Riddell said.But as we move towards a more interconnected world dubbed The Internet of Things, advances in chip and sensor technology will make it easier to translate data from the automated movement of physical goods, and could greatly enhance emerging blockchain systems, bringing them into the retail industry.

THE RISE OF BLOCKCHAIN Blockchain technology got its start in the banking sector, but in recent years its potential utility has been applied to a number of other industries — and there is no shortage of global companies keen to capitalise on its use in the retail market.US retail juggernaut Walmart is one of the biggest retailers in the world. It is currently working with IBM and a university in Beijing to follow the movement of pork in China by using blockchain.A start-up named Everledger is using the technology to fight against the scourge of blood diamonds and help jewellers comply with regulations that governments impose on the conflict-ridden trade.Microsoft and its partner Mojix had a booth at the annual National Retail Federation show in New York earlier this year where they spruiked how blockchain and IoT technology can provide “unprecedented supply chain and inventory visibility”.In the UK, a start-up named Provenance tells prospective clients they can use its blockchain-based technology to “share your product’s journey and your business impact on environment and society.”Meanwhile local Sydney-based start-up company called BronTech is working to find blockchain-enabled solutions to allow people to more easily gain access and share their personal data online, such as their medical records, in a secure way.Emma Poposka is the co-founder of the company and believes blockchain has immense potential in creating trustworthy networks for sharing things like financial assets but doesn’t think it is suited for the retail and food industry.She says while the interest in blockchain among Australian companies is growing, currently most businesses trying to exploit the technology are still in the proof-of-concept stage.Ms Poposka is sceptical of the idea that blockchain is the way to bring transparency to retail supply chains, especially when it comes to recording the true origin of a product because people will find ways to manipulate what’s recorded in the chain.“I know a lot of people are saying; ‘yeah you should use blockchain for this’ but I don’t necessarily agree with that. I think the transparency in the retail and food industry is not a technological problem.” https://hbr.org/2017/03/the-blockchain-will-do-to-banks-and-law-firms-what-the-internet-did-to-media

Fast forward two decades: Will we soon be seeing a similar impact from cryptocurrencies and blockchains? There are certainly many parallels. Like the internet, cryptocurrencies such as Bitcoin are driven by advances in core technologies along with a new, open architecture — the Bitcoin blockchain. Like the internet, this technology is designed to be decentralized, with “layers,” where each layer is defined by an interoperable open protocol on top of which companies, as well as individuals, can build products and services. Like the internet, in the early stages of development there are many competing technologies, so it’s important to specify which blockchain you’re talking about. And, like the internet, blockchain technology is strongest when everyone is using the same network, so in the future we might all be talking about “the” blockchain.

The internet and its layers took decades to develop, with each technical layer unlocking an explosion of creative and entrepreneurial activity. Early on, Ethernet standardized the way in which computers transmitted bits over wires, and companies such as 3Com were able to build empires on their network switching products. The TCP/IP protocol was used to address and control how packets of data were routed between computers. Cisco built products like network routers, capitalizing on that protocol, and by March 2000 Cisco was the most valuable company in the world. In 1989 Tim Berners-Lee developed HTTP, another open, permissionless protocol, and the web enabled businesses such as eBay, Google, and Amazon.

The Killer App for Blockchains

But here’s one major difference: The early internet was noncommercial, developed initially through defense funding and used primarily to connect research institutions and universities. It wasn’t designed to make money, but rather to develop the most robust and effective way to build a network. This initial lack of commercial players and interests was critical — it allowed the formation of a network architecture that shared resources in a way that would not have occurred in a market-driven system.

The “killer app” for the early internet was email; it’s what drove adoption and strengthened the network. Bitcoin is the killer app for the blockchain. Bitcoin drives adoption of its underlying blockchain, and its strong technical community and robust code review process make it the most secure and reliable of the various blockchains. Like email, it’s likely that some form of Bitcoin will persist. But the blockchain will also support a variety of other applications, including smart contracts, asset registries, and many new types of transactions that will go beyond financial and legal uses.

We might best understand Bitcoin as a microcosm of how a new, decentralized, and automated financial system could work. While its current capabilities are still limited (for example, there’s a low transaction volume when compared to conventional payment systems), it offers a compelling vision of a possible future because the code describes both a regulatory and an economic system. For example, transactions must satisfy certain rules before they can be accepted into the Bitcoin blockchain. Instead of writing rules and appointing a regulator to monitor for breaches, which is how the current financial system works, Bitcoin’s code sets the rules and the network checks for compliance. If a transaction breaks the rules (for example, if the digital signatures don’t tally), it is rejected by the network. Even Bitcoin’s “monetary policy” is written into its code: New money is issued every 10 minutes, and the supply is limited so there will only ever be 21 million Bitcoins, a hard money rule similar to the gold standard (i.e., a system in which the money supply is fixed to a commodity and not determined by government).

The primary use and even the values of the people using new technologies and infrastructure tend to change drastically as these technologies mature. This will certainly be true for blockchain technology.

Bitcoin was first created as a response to the 2008 financial crisis. The originating community had a strong libertarian and antiestablishment spin that, in many ways, was similar to the free-software culture, with its strong anticommercial values. However, it is likely that, just as Linux is now embedded in almost every kind of commercial application or service, many of the ultimate use cases of the blockchain could become standard fare for established players like large companies, governments, and central banks.

Similarly, many view blockchain technology and fintech as merely a new technology for delivery — maybe something akin to CD-ROMs. In fact, it is more likely to do to the financial system and regulation what the internet has done to media companies and advertising firms. Such a fundamental restructuring of a core part of the economy is a big challenge to incumbent firms that make their living from it. Preparing for these changes means investing in research and experimentation. Those who do so will be well placed to thrive in the new, emerging financial system.

BITCOIN https://www.bitcoin.com/you-need-to-know

No Central Command

Bitcoin isn’t owned by anyone. Think of it like email. Anyone can use it, but there isn’t a single company that is in charge of it. Bitcoin transactions are irreversible. This means that no one, including banks, or governments can block you from sending or receiving bitcoins with anyone else, anywhere in the world. With this freedom comes the great responsibility of not having any central authority to complain to if something goes wrong. Just like physical cash, don’t let strangers hold your bitcoins for you, and don’t send them to untrustworthy people on the internet.

Secure Your Wallet

There are several different types of Bitcoin wallets, but the most important distinction is in relation to who is in control of the private keys required to spend the bitcoins. Some Bitcoin “wallets” actually act more like banks because they are holding the user’s private keys on behalf. If you choose to use one of these services, be aware that you are completely at their mercy regarding the security of your bitcoins. Most wallets, however, allow the user to be in charge of their own private keys. This means that no one in the entire world can access your account without your permission. It also means that no one can help you if you forget your password or otherwise lose access to your private keys. If you decide you want to own a lot of Bitcoin it would be a good idea to divide them among several different wallets. As they saying goes, don’t put all your eggs in one basket.

Bitcoin Price

Like everything, Bitcoin’s price is determined by the laws of supply and demand. Because the supply is limited to 21 million bitcoins, as more people use Bitcoin the increased demand, combined with the fixed supply, will force the price to go up. Because the number of people using Bitcoin in the world is still relatively small, the price of Bitcoin in terms of traditional currency can fluctuate significantly on a daily basis, but will continue to increase as more people start to use it. For example, in early 2011 one Bitcoin was worth less than one USD, but in 2015 one Bitcoin is worth hundreds of USD. In the future, if Bitcoin becomes truly popular, each single Bitcoin will have to be worth at least hundreds of thousands of dollars in order to accommodate this additional demand.

[donaldclemons]

Krishna Pingalam Sharira … Rudra body

Above figure describes the Krishna Pingalam Sharira or the dark-tawny accomplishment vehicle … This accomplishment vehicle is of Rudra Deva i.e. the aspirant who holds this accomplishment vehicle, is the one who has already attained to Rudra Deva …

  II-1 … What Krishna Pingalam Sharira … Rudra Sharira … Siddha body of Rudra …

Krishna means dark …

Pingalam means tawny … This tawny is actually a mixture of orange and brown colors …

Thus Krishna Pingalam means Dark Tawny …

In Vedic lore, the name Krishna Pingalam has been used for Rudra Deva and this name is also interpreted for Bhagwan Ardhanarishwara by Vedic scholars … This is because Bhagwan Ardhanarishwara is naught but one of the many-many different aspects of Rudra Deva himself …

This accomplishment vehicle (Siddha Sharira) is of an orangish-brown color (Tawny color) and from this accomplishment vehicle, dull blue (actually dull purplish blue) colored lights are emanating … These emanating lights are of very-very vast expanses …

This is the Siddha body of Rudra (rejuvenating Shiva or wrathful Shiva) … Thus I have termed this accomplishment vehicle (Siddha Sharira) as the Rudra Siddha Sharira (of the accomplishment vehicle or the Siddha body of the lord of rejuvenation) …

  II-2 … Describing Krishna Pingalam Sharira … Siddha body of Rudra Deva …

This is the second Siddha body which manifests within the aspirants microcosm after that aspirant transits the 8th plexus (i.e. after the awakening completes, this is the second Siddha body which gets manifested within the aspirant’s microcosmic physical vehicle) …

And due to its characteristics (including colors) it can even be stated as an accomplishment vehicle which denotes the union of Ahum Naad (i.e. Sound of the Ahum) and ALA Naad (Sound of ALA) … Both Ahum Naad and ALA Naad have already been discussed earlier …

  II-3 … Describing Krishna Pingalam Sharira and Buddhist lore …

Within the Buddhist lore, there is a union which is told as that of blue colored Buddha Samantabhadra and tawny colored (i.e. reddish or orangish brown colored) Buddha Samantabhadri … In that Tantric union, the tawny colored Buddha Samantabhadri is shown to be resting in union to blue colored Buddha Samantabhadra and in such a state, they both enter into an endless bliss …

I have not painted the sketch of union as described in above paragraph in a way that the Buddhist lore depicts it … But those aspirants who wish to know about it, can search the internet to see that sketch of Buddha Samantabhadri (who is shown to be of tawny color) and where she is in a Tantric union to Buddha Samantabhadra (who as such is depicted in a blue color) … And once you have seen that photo, then see above photo as both actually denote the same union only …

The union of our current discussion is also told in Buddhist lore to be happening inside the physical vehicle of some rare aspirants … As also, such a state of union which happens inside the aspirant’s physical microcosm is also told to be a very rare one … The accomplishment vehicle of this union is also the same as that which is shown in above painting because Buddhist lore being rooted within the much earlier Vedic lore, cannot even lead to anything that does not subtly relate to the ancient Vedas … I don’t even consider Buddhism to be separate from the original Vedic Yogic lore …

This union of Buddha Samantabhadri and Buddha Samantabhadra is also related to the same original concept of Vedic lore which was told as Krishna Pingala state of Rudra Deva … And above depicted painting denotes the accomplishment vehicle which gets self manifested within the aspirant, after successful completion of this union itself …

And since Rudra is the higher of all Deva’s, so this accomplishment which primarily relates to Rudra, is also the higher of all unions (as it related to Rudra Deva in his own Krishna Pingalam or Dark Tawny state) … And due to this base reason, even the Tantric Buddhist lore states that this union is one of the higher ones …

This is one of the very rare and higher accomplishments within any of the Yoga Tantras of any of the triple times …

  II-4 … Self manifestation of Krishna Pingalam Sharira …

Only after successful completion of Shakti Shiva Yoga (i.e. Buddha Samantabhadri Buddha Samantabhadra Yoga) can the Siddha Sharira which is being discussed here get self manifested … In such a case, the accomplishment vehicle of our current discussion stays with that aspirant i.e. it does not merge to its own macrocosmic cause …

And in that aspirant who has also gone beyond the Shakti Shiva Yoga and thence has also crossed past the Vajradanda (golden staff of lightening) and thence also entered and/or gone past the 8th plexus, then in such a case this accomplishment vehicle also merges to its own macrocosmic cause and thence it turns into its original formless state of Krishna Pingalam state of Rudra Deva (as was depicted in the figure of an earlier topic of “From Ahum Naad to ALA Naad) … Thus such an aspirant does not hold this vehicle any longer … This is what stands out as my current condition …

  II-5 … Final return back of Krishna Pingalam Sharira to its own macrocosmic principal cause …

This discussion also applies to all accomplishment vehicles (i.e. all Siddha Sharira) of any accomplished one who has ever been across the triple times …

Thus this discussion is not just applicable to the accomplishment vehicle of our current discussion, but is also fully applies to all attainments that are ever held by any Yogi (aspirant) and during any of the triple times …

Once anything unites back to its own macrocosmic cause, then this condition also denotes the completion of full circle of evolution of that state … And since evolution is only a one way process, so once anything merges back to its own macrocosmic state, then that thing cannot ever be acquired by anyone in any future …

But even when above are true, yet the knowledge of that merged aspect can definitely be utilized as a ladder of evolution by any true-aspirant, of any future time …

Thus even when that accomplishment cannot be acquired by anyone (Including any aspirant and also the Deva’s or Gods or Satan’s) but yet the knowledge of that absorbed state and its accomplishment vehicle can be utilized for evolutionary process by true-aspirants only …

And during those timeless times which are prior to the end part of lifetime of the current creator (i.e. Brahma Ji) these returned back attainment vehicles only serve their respective macrocosmic principal deities i.e. these returned back accomplishment vehicle only serve the deities or controlling entities of their respective principal macrocosmic states (in which these accomplishment vehicles have merged back) … And even when then this is true, yet that deity also cannot hand them over to any future aspirant of any of the triple times that are yet to manifest within any part of the Maker’s Makings …

And at that end state of the destined lifetime of the current Brahma, these let gone attainments which have stayed absorbed into their respective macrocosmic principal states till then and thus have stayed in a formless state till this stage (of end of the destined lifetime of the current Brahma) would again re-manifest in their attributed-form (or Sagun Sakaar Awastha) as is depicted in above and all earlier paintings, so as to lead to the end of the current destined lifetime of the multi-universal macrocosmic creation … Thus all these absorbed Siddha bodies again re-manifest in their human forms to assist Bhagwan Rudra (i.e. supreme Rejuvenator) and other Deva’ s (in whose Deva Loka of divine worlds these vehicle have been absorbed till then) in their then final quest to dissolute the entire multi-universal macrocosmic creation … And once the entire multi-universal macrocosmic creation enters into that great-dissolution (Mahapralaya) which always comes after end of destined lifetime of any Brahma (or creator), then that  macrocosmic creation rests within vast state of Shunya Brahman as is of Sriman Naaraayana … Sriman Naaraayana of Vaishnavas is also Bhagwan Sadashiva of Shaivas and Bhagwan Vishvakarman of much earlier Vedic lore …

And only after that state of Mahapralaya (i.e. Great-dissolution of allness) do these absorbed (or returned back) accomplishment vehicles of Yogi’s, return back to Nirgun Nirakaar Brahm as was discussed in an earlier topic of “As IT originally was” and then these vehicles permanently rest (i.e. never return back in any form or formless state) …

As also, once any Guru Yuga is about to start, then all these accomplishment vehicle become active, but this active state is whilst they stay in their earlier absorbed formless states … This return back is lay down the foundation of that incoming Guru Yuga which has a life time of about 10,000 human solar years during each complete precession cycle … This also keeps happening once during each precession cycle and whenever the age of sages (Guru Yuga) is about to commence … Since we are living in these times which as such are pretty close to the turn of current age cycle to the incoming age of sages, so as of now countless number of such accomplishment vehicles are about to become active … This active state would be around 2028 AD (+/- 1 to 2.7 years) when this world system enters into the last and final half time of change of human age cycles …

And whenever any Avatar of Sri Vishnu arrives to a world, then also these earlier surrendered accomplishment vehicles of all earlier Yogis, begin assisting that Avatar … It essentially is due to this reason that Vedas subtly state that many Rishi’s and Siddha’s return back with an Avatar, but the real meaning of these statements were that these absorbed accomplishment vehicle of those Yogi’s return back and not the Yogi’s themselves …

And since these Siddha Bodies itself are the highest of attainments of all accomplished Yogi’s (Rishi, Siddha, Avadhoot etc) and since they assist that Avatar (of Sri Vishnu) in his own cause, so this also makes that Avatar very-very powerful as he has the backing of countless accomplishment vehicles of countless Yogi’s that have been till that time …

And since these formless Siddha bodies which return back with the Avatar are also denoting Deva Loka’s (i.e. the formless divine worlds) and due to their absorbed states, these also denote their sameness to Deva’s and also since each Deva Loka is holding these accomplishment vehicles of various sages that have been till then, so this is also the reason for Vedas to state that many Deva’s also return back to assist the Avatar …

  II-6 … Effects after self manifestation of Krishna Pingalam Siddha body …

This body manifests within the physical vehicle within a few days after the awakening happens (i.e. Shakti-Shiva yoga happens in the physical vehicle itself) …

Within the envelope of this accomplishment vehicle (Siddha Sharira) is another accomplishment vehicle (Siddha Sharira) of a Tawny color (something like a reddish brownish color) … And that reddish-brownish body (i.e. Tawny body) is the Siddha Body of Rudra Deva who acts as Nataraja Shiva of the destroyer of afflictions of the triple worlds …

This body gives sudden bursts of energy in the spine, back and throat … As also, it is a heat generating body … This generated heat is so much, that it feels like that all the nerves of the physical vehicle are having an electric fire in them …

And beyond the blue as is shown in above figure, is voidness of allness, which also is pervading this body …

  II-7 … Process of absorption Krishna Pingalam Siddha body into its own cause …

The blue of this body enters in Ether and thence into Ahum Naad …

The Tawny (i.e. orangish-brown or reddish-brown) part of this body enters into the vast number of rays of Tawny light which rest inside ALA Naad … Since both these are already explained in earlier topics, so we won’t be getting into the same discussions again …

And after this stage, this body rest in its absorbed stage whilst is continues at the meeting points of Ahum Naad and ALA Naad as was shown in the painted sketch of an earlier topic which has the header of “Fro Ahum Naad to ALA Naad” …

  II-8 … Evolutionary state denoted by Krishna Pingalam Siddha body …

And because accomplishment vehicle denotes the union of the two primary macrocosmic opposites (i.e. Red colored macrocosmic quality of action or Rajoguna and blue colored macrocosmic quality of inertia or Tamoguna), so this accomplishment vehicle, is one of the highest ones ever possible to be arrived at by any aspirant …

And this accomplishment vehicle itself has and also leads to self-manifestation of many other accomplishment vehicles within the physical vehicle of that aspirant who holds this accomplishment vehicle which we have named as Krishna Pingalam Sharira (or Krishna Pingalam Rudra Sharira) …

But at the same time, due to it being the body which denotes Rudra Deva within, so this vehicle is essentially a wrathful one as it completely shatters the ego and ultimately extinguishes it …

Thus I even consider this as one of the major accomplishment vehicles ever possible because even though it is a wrathful one, but its effects only lead to inner peace (i.e. inner peace of the aspirant who holds it) and this peace itself is the end product of the complete shattering of ego that this vehicle eventually leads to …

  II-9 … Realizations through Krishna Pingalam Siddha body …

This body is related to and thus it can also lead to a self realization of the following states of Maker’s Makings …

Ahum Naad … Ahumkara … Macrocosmic I’ness … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as “Ahum Brahmasmi … I Am That (which also means, This essence or Atman, is the Absolute or Brahma)” …

Akasha Mahabhoot … Macro-elemental ether … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as, “Akasha Brahma or Ether is Absolute (or Ether is the self manifestation of the Absolute being or Brahman)” …

Tejas … Self-luminous heat … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as “Tejas Brahma or self-luminous heat is Absolute (or Tejas is the self manifestation of the Absolute being or Brahman)” …

Agni … Macro-elemental fire (i.e. the elemental fire) … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as, “Agni Brahma or Fire is the Absolute (or Agni is the self manifestation of the Absolute being or Brahman)” …

Surya … Self luminous Sun (or simply the Sun) … Thus this Siddha body also leads to self realization one of the mega-statements of Vedas (i.e. Vedic Maha-Vakyas) which was told as, “Surya Brahma or the self-luminous or the Sun or the Sun amongst all Sun’s, is the Absolute (or Surya is the self manifestation of the Absolute being or Brahman)” …

Vayu … Macro-elemental air … And because this Siddha body leads to vast quantum of vital airs to begin moving in all the nerves, which in turn internally purifies the physical and subtler vehicles, through which is arrived the Absolute realization, so this body leads to the realization of two other Vedic Mega-statement (i.e. Vedic Maha-Vakya) … “Vayu Brahma or the vital airs are Absolute” and “Prana Brahma or Vitality or energy or Shakti within the aspirant, is the Absolute” …

And because this Siddha body also holds attributes of the perfect union of Rajoguna (red colored macrocosmic attribute of action) and the yellow colored knowledge sheath (Vijyanmaye Kosha), so this body in turn leads to the realization of two other Vedic mega-statements (i.e. Vedic Mahavakya) which were told as follows … “Jnana Brahma or self-knowledge is Absolute (or wisdom or knowledge is Absolute)” and also the realization of another Vedic mega-statement which was told as “Guna Brahma or the macrocosmic attributes are the Absolute” …

And this Siddha body also leads to a further realization of another mega-statement of Vedic lore “Mahabhoot Brahma or the macro-elements are none other than the Absolute” …

All above further reinforce the knowledge of Vedas, that the macrocosmic creation is none other than the makers own macrocosmic state …

  II-10 … Divine world of final merger of Krishna Pingalam Sharira … Rudra body …

As was discussed earlier, the divine world where this Siddha body finally merges to (i.e. gets finally absorbed) is of the state which was depicted in a painted sketch of an earlier topic which has the header of “From Ahum Naad to ALA Naad” …

  II-11 … Conclusion of above discussions …

This also leads to a realization that the Vedic sages had “also” used the term Brahma for all that which leads to Brahma, as they believed that the path which leads to Brahma, is also a part of Brahma only … This is because everything is a part and parcel of the same primordial self expression of Brahma, through which Brahma had only manifested as the macrocosmic creation and her each part …

And because there really are infinite paths, all of which are also leading to the same Brahma so this itself was realization led to the state where Sanatan Vedic Arya Dharma (aka. Hinduism) became pluralistic at those timeless times …

And yet within each aspect of that pluralism, there was realized to be an “ever-same, all-present, partless-pathless, attributeless infinite pervader (Nirgun Nirakaar Brahm) of all that was resting within that ‘macrocosmic state of the Maker i.e. Brahmand’, so this realization in turn led to the acceptance of finality of “Absolute Monism (Advaita)” within Sanatan Vedic Arya Dharma (i.e. Hinduism) … And it is due to this reason, Hinduism is pluralistic and it yet it is finally based upon and thus is resting in an Absolutely non-dualistic state of Monism (i.e. Advaita Vedanta) …

All above are possible to be realized through just this accomplishment alone …

And thus I consider this Siddha body as one of the primary accomplishment vehicles (Siddha Sharira) that is attained by a Yogi during the inward-path that itself is leading to the self realization of the innermost essence (I.e. Atman) only … Thus this vehicle is the primary vehicle within the path of self-realization (Atma-Jnana) …

This vehicle bestows the later stage of self manifestation of many other accomplishment vehicles (Siddha Bodies) which get self-originated from within it and also after this accomplishment vehicle is self manifested …

But we shall not be discussing all those accomplishment vehicles as something must also be rooted in self realizations of aspirants …

This is also the vehicle of an aspirant who is a “Sarva-Drashta or the one who sees all, just as allness actually is” …

This also is the vehicle of “Sarva-Sthit or one who is based within allness and its each part and yet is not attached to anything” …

  That’s all …

Krishna Pingalam Sharira … Rudra body published first on https://thaiamulets888web.tumblr.com/