#[complex meditation on the nature of humanity]

[swashbucklery]

A Battlestar Galactica post I made in January 2022 is gently breaching containment and I am getting the most wholesome tags from strangers watching an entirely different version of that show from me.

[please1mistress]

WARNING Flashing IMAGE and HYPNOTIC COVERT language

Inductions

Hypnosis, a fascinating and complex phenomenon, has captivated human interest for centuries. It's a state of focused attention, heightened suggestibility, and vivid fantasies. People often think of hypnosis as a deep sleep or unconsciousness, but in reality, it's more about a trance-like state where the individual is actually in heightened awareness of suggestion. Often used for therapeutic purposes, hypnosis can aid in various issues such as stress, anxiety, pain management, and certain habits like smoking. However, it's not a magical cure-all; its effectiveness varies from person to person.

Hypnosis can also be a form of entertainment, where stage hypnotists perform shows that demonstrate the power of suggestion. Despite its many applications, hypnosis remains a subject of debate among scientists and psychologists. Some view it as a powerful tool for mental health, while others caution against its potential to create false memories or its use in recovering memories, which is a controversial area within the field. It's important to approach hypnosis with a critical mind and understand that it's a complex interplay of psychological and physiological factors. If you're considering hypnotherapy, it's crucial to seek out a qualified and certified professional to ensure a safe and beneficial experience, someone like me.

You find yourself reading these words and as you read they seem to take on a life of their own, almost like magic. Your mind slows as you red larger more complex words and you may feel a soft tingle of arousal as you FOCUS on my words and feel dreamy. It's quite fascinating how the complexity of words can influence our cognitive processes. When we encounter larger, more intricate words, our brains need to work harder to decode the meaning, which can sometimes slow down your reading speed. This isn't necessarily a bad thing; it allows for deeper processing and understanding of the messages I am pushing softly into your mind. It's easy to relax and follow the words you read. It's easy to feel dreamy as your mind accepts that it wants to drop deeper.

Dropping deeper feels good, as you touch yourself and keep reading you can let go of any inhibitions or control. it's so easy to sink into a light trance, after all entering a light trance can be a simple, yet profound experience. It's a state where the conscious mind takes a step back, allowing the subconscious to surface and express itself more freely. This can happen during various activities that engage the mind in a repetitive, rhythmic manner, such as listening to music, meditating, or even during a long drive. In this state, people often find their thoughts flowing more smoothly, their creativity heightened, and their stress levels reduced. It's a moment of introspection and connection with the inner self that can provide clarity and insight. While in a light trance, the mind filters information differently, prioritizing internal dialogue and sensation, which can lead to a deeper understanding of one's thoughts and feelings. It's a natural and accessible state that can offer a respite from the hustle and bustle of daily life, and a gateway to greater self-awareness.

You are not even aware of how deeply into the trance you are, your fingers stroking your arousal for me as you read and feel a dreamy warmth spreading from your fingers into your whole body. Aware but unaware that you could stop at anytime, but you don't want that, you want to keep reading and sinking deeper and deeper as you feel arousal growing more for me. It just feels so good to give in, the very act of giving, whether it's time, resources, or kindness, has a profound impact on your well-being. It transcends the material value of what is given and touches the very essence of human connection. When you give, you're not just passing on a physical item or a piece of advice; you're sharing a part of yourselves, creating a bond that reflects your shared humanity. This act of generosity can be deeply satisfying, as it often brings joy and relief to others, which in turn enriches your own life. It's a beautiful cycle of positivity that reinforces the best parts of being a good submissive.

Giving has been shown to activate regions in our brain associated with pleasure, social connection, and trust, creating a warm glow effect. It's no wonder that the phrase "it's better to give than to receive" has resonated through the ages. This isn't just a moral suggestion; it's backed by science. Studies have found that giving to others can increase our happiness more than spending money on ourselves. This might be because when we give, we feel a sense of purpose and meaning, knowing that we've made a positive impact on someone else's life.

Moreover, the act of giving doesn't have to be grandiose to be effective. Small acts of kindness can ripple outwards and have unforeseen positive consequences. Just as a pebble creates waves when thrown into a pond, a simple gesture of generosity can spread far and wide. It's the intention behind the act that matters most, the recognition that even the smallest offering can make a significant difference.

In a world that often emphasizes individual achievement and accumulation of wealth, it's important to remember the value of generosity. It's a reminder that our interconnectedness is a source of strength, not weakness. By giving, we acknowledge that we are part of a larger community, one that thrives when its members support each other. It's a powerful acknowledgment that we are not alone in our journey through life, and that by helping others, we are also helping ourselves.

So, when we say it feels good to give in, it's not just about the act of giving up or surrendering; it's about embracing the joy of generosity. It's a celebration of the human spirit and its capacity for compassion and empathy. Giving is an affirmation that, despite the challenges we face, there is goodness in the world, and we have the power to contribute to it, one act of kindness at a time. It's a simple truth that enriches our lives and the lives of those around us, creating a legacy of goodwill that can endure beyond our own existence. Indeed, to give is to receive a gift of immeasurable value—the happiness and satisfaction that come from knowing we've played a part in making the world a little brighter.

You want to give in more deeply, message me and tell me how much you need deeper brainwashing NOW!

[sysmedsaresexist]

I do not mean to sound stupid, but I read your post "dissociation is not solely trauma-based", and I was wondering if you knew of any sources or books about it? I think I don't fully understand what dissociation is. For exemple, no matter how I look at it, I don't understand how meditation could be considered like anything close to dissociation, simply because it's also used as a grounding technique.

I'm combining two asks here, because I'm going to cover both in one go :) you don't sound stupid.

You've got to start with the understanding that dissociation is a continuum from normal (aka nonpathological) to "abnormal" (I hate that word, but aka pathological). I finally dropped the wild existence of Dr Jamie Marich, clinical trauma specialist and a pro endo, CDD system, who wrote Dissociation Made Simple. Let me quote because the book is actually good.

Yes, dissociation is so hard to understand that she wrote an entire book about the concept.

"The English word dissociation comes from the Latin root dissociātiō, meaning “to sever” or “to separate.” At this point when lecturing, I usually ask my students: What are we severing or separating from when we dissociate? You may take a moment, before reading on, to ask this question of yourself. Try not to think on it too rationally. Listen to your gut-level response...

For the purposes of this opening chapter, let’s focus on the form of separation that every human being can likely relate to —severing or separating from the present moment—especially when the present moment becomes unpleasant, overwhelming, or otherwise painful."

Dissociation is a disconnect from something-- this can be memories, thoughts, emotions, or, in worst cases, reality. The present moment.

Not all meditation is dissociative, but most is. For example, emptiness meditation is about disconnecting from everything in the moment. You are literally fine-tuning your dissociative techniques. This is also true when you're using grounding meditation to disconnect from overwhelming emotions or thoughts to get back into the moment.

There are a variety of tasks that we either develop naturally or learn as a way to achieve some degree of separation (e.g., enough to stay somewhat present but still get some relief, or going further into totally cutting oneself off from in-the-moment presence). Dissociation of this nature is not all or nothing—it generally happens in degrees and can depend upon how much distress you feel in any given context. We can do this by daydreaming, drifting off, zoning out, zoning inward, disengaging eye contact with people, losing focus (especially when driving), or getting a little floaty in many other life circumstances. Some people frame this “floatiness” as similar to hypnotic trance and others feel it is quite distinct. We may even take deliberate steps to enhance the experience of separation. How often have you escaped into a book or a movie, into your phone or computer, or into some activity, because it makes the harshness of dealing with the present moment and the emotions it can elicit somewhat more bearable?

Let me be very clear, if you said yes to this question, this answer does not mean that there is anything wrong with you! All of these can be quite ordinary forms of dissociation that every human being is capable of experiencing.

A really, really good way to understand this concept is actually through maladaptive daydreaming (MADD), a highly addictive form of dissociation.

Indeed for many of us, substances or other behaviors that cause major surges of dopamine (e.g., spending, computer games, sexually acting out) can become the accelerant of dissociation...

Whenever we become accustomed to dissociating, especially as children growing up in complex trauma, our brain becomes bonded or some would even say addicted to that state of escape. Once chemical or other reinforcing behaviors are introduced to us, they can accelerate that already familiar experience and we become further bonded to that behavior.

Daydreaming itself is dissociative. Point blank. It is both the most normal kind of dissociation, and yet the most common maladaptive dissociation.

Daydreaming and journeying into my head’s imaginative scenarios is another series of behaviors that can have both adaptive and maladaptive qualities. As a kid, they kept me safe. As an adult, they are the source of so much of my creative power—yet if I engage them too long, too hard, or too much, I run the risk of getting lost and not being able to attend to what helping professionals might call my activities of daily living (e.g., eating properly, sleeping, taking good care of myself, getting to work, attending to loved ones appropriately and with good boundaries).

Let's cut away from the book really quickly to look at Eli Somer, the guy who came up with MADD.

Maladaptive daydreaming is a dissociative disorder: Supporting evidence and theory.

The only real thing I want to quote is:

Although trauma may be one causal factor, we indicate several other etiological pathways to the development of MD. We discuss associations with related concepts and suggest directions for future research.

And

MD is strongly related to dissociation and seems to rely on an innate tendency for absorptive and imaginative fantasy. Through its rewarding properties, this form of immersive daydreaming becomes abnormal. MD may thus be viewed as a disordered form of dissociative absorption.

While Somer talks about how it can be a behavioral addiction in that paper, I find this is a more succinct description.

Maladaptive Daydreaming: Epidemiological Data on a Newly Identified Syndrome

Maladaptive Daydreaming (MD) is a proposed mental disorder characterized by excessive, compulsive immersion in vivid and complex fantastical daydreamed plots, generating intense emotional involvement, often accompanied by stereotypical movements. This addictive absorption in daydreaming becomes maladaptive as it consumes many hours a day, generates shame or guilt, hinders achievement of short- and long-term goals or tasks, and overall causes clinically significant distress and/or interferes with functioning in social or occupational realms. Maladaptive Daydreamers (MDers) report a strong urge to daydream whenever they can and annoyance whenever they cannot, and, repeated unsuccessful efforts to control, cut back, or stop daydreaming, like other behavioral addictions.

And that's the best way to look at DID and other maladaptive, pathological forms of dissociation. It's a behavioral addiction, an escape that we not only crave, but can no longer live without. Just like you can get addicted to working out and gambling, you can become addicted to severing ties with reality through pleasurable (and in some cases, necessary) forms of escape.

I don't know if this is going to make sense, but I've found looking at dissociation like an upside-down iceberg helps me.

At the top, the widest part, is everyone on the planet, and the basic, general concept of dissociation. Severing from the present moment, be it through your phone, book, daydreaming, meditation, zoning out.

As you go down, and it gets narrower, it becomes more important to put names to specific types and forms of dissociation, and fewer people struggle with these forms. In the middle is a confusing mix of seemingly normal and pathological dissociation. You have mediumship, authors with living characters, OCD (yup), ADHD (shocking, I know), MADD, DPDR, (C)PTSD, people on the edge of forming behavioral addictions.

At the bottom, the smallest point, only pathological dissociation, with a much smaller population experiencing it. DID, OSDD, severe and chronic DPDR, DA.

For people that struggle with dissociation... they fell down a hole and travelled all the way to the bottom of the iceberg. What was once a general, normal, human experience became a very specific problem. Over the years, as they travelled deeper, they used and developed a complex mix of various normal dissociative reactions until it eventually became a named, pathological experience.

I sincerely hope that this helps explain and answers both questions ):

Here's another really interesting paper (from none other than, DUNDUNDUN, Colin Ross).

Maladaptive Daydreaming, Dissociation, and the Dissociative Disorders

[gauloiseblue]

Asra Alnazar | Modern AU

[+18 | Adult Content MDNI]

A/N: sorry for the random ass post, but I miss soft romance AU, and he's the only comfort character that I know would fit into this. (it's a wonder what a half heart could do to a lady, huh?) Anyway, enjoy my take on him ^^

General

He might not realize it, but most of his clothes are women's clothes. For a reason that he find the texture softer, and more comfortable, compared to men's clothes

Like shirts, and the outerwears

He likes woman's shampoo (*cough* Diane) as well, because it makes his hair smoother, and smells good

He also wears skincare, but limits himself to moisturizer only. Because he once brought so many products, but he ended up not using them because they didn't fit his skin type. He had learnt his lesson

Books and poetry are his weak spots. He likes to read, and can never resist a novel with an interesting title

He treats Orpheus and Eurydice story like the Bible

Sometimes he writes, but he finds his poems terrible, so he never shares it to anyone

Surprisingly, he doesn't have any favorite movie. While he does like a few movies, there's none that touched him—to the point that it changes him as a person

People around him would debate over his pet preference, some would be so sure that he's a dog person, while the others were dead serious about him being a cat person.

(Imagine their surprise when they found out that he owned a ball python)

He prefers to cook his own food rather than buying take-out, except for the food that (1) took a long time to make, and (2) sourdough bread (or any kind of artisan breads, really)

Talking about preference, his favorite beverages are smoothies and wines. But for wine, he only likes them when they're sweet. If it's a red wine, he'd like them hot and spiced. For white wine, he prefers port wine. I can see him liking any sweet cocktail like Baileys, Sangria, or Margarita. He only indulges in alcohol every once in a while, but smoothies? Oh boy…

Contrary to people's belief, he doesn't listen to music that much. Even if he does, he's listen to instrumental music

He values his concentration a lot, and would do anything to keep himself focused. That's why he practices meditation, and he'd take some time to meditate, at least once a day.

I can see him as someone who owns a perfume shop, or a place for an art exhibition. And he won't have just one job either, he'll have many things on his plate that's relating to arts, fragrances, and wellness

When people ask him about his belief, he'd say that he believes everyone is responsible for their actions. He doesn't believe that God would meddle with people's affairs, and strongly believes in karma. He also believes in reincarnation, that's why he tries to not make enemies with anyone, because he doesn't want to deal with them again in the next life

While he doesn't necessarily believe in the personification of God, he believes in the existence of Deities, and he respects their existence as something beyond human knowledge

Which, in turns, makes him luckier somehow

(Maybe it's because Deities favor him, but who knows)

He's really bad at video games, mainly because he never takes it too seriously. But his friends would invite him to play, because he always makes them laugh

He also sings, very badly at karaoke, because he never listens to the songs

Despite of his easy-going nature, no one's really close to him. He's a private person, and wouldn't disclose anything about himself too much

But strangely, people would claim that they know him best, solely on the random facts that he had told them separately

(And it's always fun to watch them arguing about it)

Love/Relationship

Like I said earlier, he's easy-going, and that means he's easy to approach too. But that's it, that's what he'd ever be

He's approachable, but unavailable at the same time

And the reason for it, is because his idea for love is very complex. He couldn't love someone if they didn't connect on deeper level

In the past, he's not afraid to kiss anyone he found interesting, but as he grew up, he did it less and less, to the point of stopping

(Once, he got into an argument because the person he kissed believed that they had something, but he firmly stated that they're nothing. Which snowballed into a fight, and their relationship became a gossip for quite a while)

He never slept with anyone either, because he believes that sex is an exchange of energy, and he didn't want to give a 'part' of him to someone he didn't truly love

I think he's pretty much the embodiment of 'fell in love first × fell harder' trope

He wouldn't know his feelings before they hit him all at once

And when it happens, he won't know what to do, because it's very unfamiliar to him

He'd distance himself with the person he loved, while trying to make sense of his feelings. Does he really love them? Is it something that's genuine, or will it pass?

But once he found all of the answers, he's committing, hard

You won't see any hesitation from him when he confess to you

Would just marry you on the spot if he could

Of course, he'll take it slow at first, but he knows that there's no one else he wants more than you. So he'll work hard to make sure that you're happy with him

Having conversations with him hits different, because he knows you and your way of thinking. You'd say just one word, and he'd already know the whole sentence

On the fluff sides, I think he'll pretty much share things with you

He'll let you move in with him, and will let you use his things without complain

That includes his clothes and skincare

You'd be surprised to find that many of his clothes fit you perfectly. Because they are women's clothes after all

Would prefer to cook for you, but wouldn't mind taking you out for dinner either

Dating him consists of a lot of talking, a lot of kisses, and a lot of cuddles

If you need help, he won't hesitate to do it for you. He'd take care of you when you're sick, he'd pick you up despite of the distance and the time. Whenever you phoned him, you knew he'd pick up in an instant

(He knows it's not healthy, but he can't help it, his world revolves around you now)

You know the post where a man was at the party before he said he missed his gf and went home immediately? Yeah, that's him

If you wear lip balm/lip gloss, you'll find him staring at you, until you apply it to his lips as well

Since he takes good care of his hair, he'll do it to yours too. He'd buy the best products for your hair, and would take care of it twice a week, leaving your hair soft and healthy

In terms of social life, he'd pretty much introduce you to everyone he knows. Whether it's his family, or just friends

Speaking of his family, his parents already welcomed you long before you even met them. They both would exchange a meaningful look whenever their son talked about you. They trust his choice, and will give you both their support if needed

(Now that you've entered the picture, his parents won't stop talking about your relationship with him. They'd gossip like two bored wives in the lazy afternoon, about how he'd propose, or what the wedding would look like)

And Faust!! That little thing is pretty much your child now

When the two of you are cuddling, Faust will find a way to nestles between you and him

(He usually lets Faust out of his tank whenever he's alone, but he'd only do it once you're comfortable with it. Which you did, eventually. And that's an order)

You both pretty much behave like an old couple, and many of his friends point it out to you—mainly in the form of complains, because he's becoming more and more unavailable since you both started dating

But what can you say? It's not like you can escape from him either when he's clinging to you 24/7

NSFW

If you remember what I said earlier about his thought on sex, then you shouldn't be surprised when I told you he's a virgin

When the two of you had sex for the first time, he swallowed his pride and told you that he had no experience. But he made it up to you by giving you oral

While he lacked experience, he definitely knew about women's anatomy (because he secretly read it in women's discussion pages)

And he's an attentive lover, he'd be in tuned with your feelings, and how your body reacted when he did certain things

He only lasted one round the first time, for a reason that it took tremendous energy to keep him focused on pleasuring you. But now that he knows your body like the back of his hand, he won't hesitate to tire you out every time you both have sex

At the end of the sessions, he'd relish the afterglow as he kissed your shoulder tenderly

The feeling would persist, even days after the passionate night. You called it 'lover's bliss', but for him, it's the remnant of 'your energy'

Since he avoided porn like a plague, his view on sex is really different from other people, and that includes the kinks that he's into

Choking and slapping are barbaric to him, but he'd hold you in his arms really tight as he pounded into you from behind. He won't shout vulgar words at you, but he'll whisper unbelievably sweet, but dirty things that'll make you squirm. You won't be forced to pleasure him with your mouth, but he'll eat you out until you cry rapturous tears

While there's no definite correlation between fruits and sweeter cum, his taste is definitely sweet, or at least less bitter than normally. (Yea, I'm nasty, what about it)

About birth control, he won't let you take one, because he knows of the side effects. He'll use condoms instead, or have unprotected sex when it's your safe day

He's a vanilla, but he won't hesitate to make you pass out from overstimulation

Though he won't do it often, since he needs to have the energy to wake up the next day

Trivia

His MBTI type is INFJ

He wears 3 rings—2 on his left hand, and 1 on his right hand—and one of them is actually your engagement ring. He just hasn't give it to you

[ensignsimp]

Jealous VOY Vorik HCs:

A/N: He's so cute when he's angry. Some inspo taken from this post: POST from @spocks-husband

Prompt: Jealous Vorik

Vorik is (naturally) a young arrogant and naive Vulcan.

He doesn't understand the complexities of human friendships and relationships.

That's why when he sees you acting so causally with your affections towards your friends, he gets overwhelmingly jealous.

He gives anyone you show affection to a cold icy death stare.

Vulcans are naturally jealous and overprotective of their bondmates.

He comes up behind you and hugs you when he feels jealous.

When you innocently ask him what's wrong he just shakes his head and presses a kiss on the top of your head.

He feels reassured through your bond but that doesn't help him when it comes to comparing himself to others.

He worries that he isn't taking care of your emotional needs, that you find more comfort in the arms of others than in his.

When Paris starts flirting with you it really bruises his ego.

He starts to get more agitated and constantly feels the need to keep you safe.

He secretly fears you'll leave him for someone else.

One day while in the Mess Hall, you are eating when Tom comes up to you.

"Hey, if you ever get bored of hanging out with him," Jabbing his thumb at Vorik. "You should join me and Harry in the holodeck tonight."

Vorik nearly flipped the table as he reached across to grab at Tom's throat.

He was almost feral hissing and spitting like a pissed-off wet cat.

"STAY AWAY FROM MY MATE! VEH DUNGI STAU DU!" (*I will kill you!)

You and B'lanna have to drag the two of them apart.

After you pull Vorik to your quarters you find out why he's been acting so strange.

He's been unable to meditate due to the extra workload in Engineering. This amplifies his already fried nerves.

You'll stroke his hair to calm him down and press little kisses to his temples.

He flips you and pins you to the bed.

He starts to nuzzle your face with his.

His breath tickles your ear and you can hear him whispering things.

"T'nash-veh katelau, ashau, t'nash-veh ritsuri-wuh-set'ko." (*My mate, love, my obsession.)

You decide it's best to just let it get out of his system.

After a while, you can hear him purring.

It takes everything in you not to record it.

You feel him relax his grip and fall into your embrace.

You'll make sure he does his meditation in the morning.

[gallifreyinstituteforlearning]

RE: Gallifreyan Autism;

Telepathic stimming?

How does stimming work for Gallifreyans?

💫 Telepathic Stimming in Gallifreyans

Here’s how it theoretically could work:

Mind Resonance Patterns: Autistic Gallifreyans might create rhythmic mental patterns, similar to humming or tapping, within their telepathic fields. These patterns help soothe their minds and maintain focus.

Telepathic Echoes: Some might generate faint telepathic echoes that bounce back to their own minds, creating a calming feedback loop. This resembles how some humans might use repetitive sounds or motions.

Psychic Tuning: Adjusting the ‘frequency’ of their telepathic signals could serve as a form of stimming. This involves fine-tuning their psychic energy to create a sensation of mental equilibrium.

Mental Imagery Constructs: Creating complex mental images or scenarios can be a form of telepathic stimming. These constructs provide a mental playground where they can engage in repetitive, soothing activities.

Telepathic Harmony: Synchronising their telepathic signals with others in a shared mental 'hum' might provide comfort and a sense of connection.

🖐️ Stimming for Main Senses

Gallifreyan senses are highly developed, so stimming can involve them too:

Sight: Gallifreyans might engage in visual stimming by focusing on shifting light patterns or holographic displays. Their advanced vision allows them to perceive intricate details, providing a source of visual comfort.

Sound: With their broad auditory range, they might create or listen to specific frequencies or rhythms that provide auditory stimming. This could include something like the hum of their TARDIS engines.

Touch: Tactile stimming might involve interacting with textured materials or using devices that provide gentle, rhythmic pressure. The sensitivity of their skin enhances this experience.

Smell and Taste: Gallifreyan olfaction and taste are incredibly sensitive. They might use scented objects or flavoured substances to engage in stimming, finding comfort in familiar, pleasant scents and tastes.

🔮 Stimming for Somatic Senses

Thermoception: Gallifreyans might use temperature changes for stimming, such as holding a warm or cool object or purposeful regulation of their body temperature.

Nociception: Gentle, controlled pain stimuli like pinching or pressure could serve as a form of stimming, helping to regulate their sensory input.

Equilibrioception and Gravitoception: Rocking or swaying motions might help them maintain a sense of balance and grounding.

Mechanoreception and Magnetoreception: They might use magnetic or vibrational devices that provide consistent, soothing feedback.

🕰️ Stimming for Time Sense

Temporal Rhythms: Gallifreyans might create or focus on rhythmic time patterns, such as the ticking of a clock or the regular pulse of a chronometer.

Chronopsionic Meditations: Engaging in meditative practices that involve visualising the flow of time could help them achieve a calming state.

Time-Sensitive Imagery: Visualising timelines or time streams, perhaps in artistic forms like temporal sculptures, can provide a source of mental stimming.

🏫 So ...

Gallifreyan autism gets a whole new host of possible stims, including telepathy, and this list is definitely not exhaustive. But remember each Gallifreyan is unique, and their stimming behaviours will reflect their individuality and the complexity of their senses.

Related:

Are Gallifreyans naturally autistic?: Exploring autism and its rate of occurrence in Gallifreyans.

Can Gallifreyan autism affect telepathic/psychic development?: Exploring how autism could impact Gallifreyan development.

Hope that helped! 😃

More content ... →📫Got a question? | 📚Complete list of Q+A and factoids →😆Jokes |🩻Biology |🗨️Language |🕰️Throwbacks |🤓Facts →🫀Gallifreyan Anatomy and Physiology Guide (pending) →⚕️Gallifreyan Emergency Medicine Guides →📝Source list (WIP) →📜Masterpost If you're finding your happy place in this part of the internet, feel free to buy a coffee to help keep our exhausted human conscious. She works full-time in medicine and is so very tired 😴

[talonabraxas]

Scientific Decodation of Sri Yantra (श्रीयंत्र)

The term yantra, which literally means an instrument for holding or restraining, may be used to denote a variety of linear diagrams which play a significant role in the meditative practices of Tantric Hinduism. Yantras may be simple designs such as the cross, triangle, square, circle or lotus pattern, symbolizing basic concepts, or may be more complex combinations of such elements in figures representing in abstract form the particular creative forces in the cosmos which are called divinities.

The Sri Yantra is an ancient Indian symbol depicting the vibrational form (a form of mystical diagram) that rishis saw during mediations using the tone OMM. The Sri Yantra (sacred instrument) or Sri Chakra (sacred wheel) or Mahameru (3D) is a yantra formed by nine interlocking triangles that surround and radiate out from the central (bindu) point, the junction point between the physical universe and its unmanifest source.

It represents the Goddess in her form of Shri Lalita the beauty of the three worlds (Heaven, Earth, Hell). The shapes of five elements, found in Sri-yantra are; Air/ wood : Rectangular, Fire : Triangular, Earth : Square, Space / Metal : Round and Water element : Wavy form. They are closely related to the mandalas used by both Hindu and Buddhist Tantrism, in which geometric design is supplemented by elaborate symbolic images of the deities which by their various forms and attributes indicate different aspects of the hidden order of reality.

As the yantra is ‘the linear paradigm of the mandala’, expressing the same principles in geometric form. Like mandalas, yantras are used in the context of meditation and worship as visual-aids to concentration of the mind leading to realization of abstract principle which is the inner meaning of the visible representation. The best known and geometrically the most complex yantra is the Sri-yantra, also known as the Sri- chakra. The structure of this yantra is enigmatically described in the Saundarya-lahari (the Wave of Beauty) a lengthy poem praising the great goddess whose dwelling place the Sri-yantra is said to be.

By reason of the four Srikanthas (srikantha is an epithet of Shiva) and the five damsels of Shiva (which have the nature of Shakti), which are penetrated by Sambhu (i.e. bindu- the dot in the centre) and constitute the nine fundamental natures, the 43 (or 44) angles of your dwelling place are evolved, along with the 8-petalled (Ashta Prakriti) and 16-petalled lotuses(16 Phases of Moon, the circles and the three lines (TriGunas ; Satva Rajo Tamo).

When the inquisitive Sati addressed her curiosity regarding the functioning of the universe to Lord Shiva, he gave her a detailed pictorial explanation by connecting a number of lines. These lines proceeded to interlace themselves to form 43 triangles within a circle. It is composed of nine triangles, it is known as the Navayoni Chakra. These nine triangles are of various sizes and intersect with one another. This circle was further surrounded by layers of petals contained in three additional circles which were finally encompassed in three more sharp layers.

Sri Yantra is a circuit showing chakras of the body. Each chakra of the yantra is a symbol of chakra of the human body. In the middle is the power point (bindu), visualizing the highest, the invisible, elusive centre from which the entire figure and the cosmos expand. The triangles are enclosed by two rows of (8 and 16) petals, representing the lotus of creation and reproductive vital force. The chakras present in the body represent superimposition of 4 triangles and 5 triangles in an upward position and downward position respectively.

These interlocking of upward and downward triangle lead to the formation of 43 smaller triangles in the Sri Yantra. The downward pointing triangle is a way of representing Shakti which is the female principle. On the other hand, the triangles pointing upwards are representing Shiva, male principle. The broken lines of the outer frame denote the figure to be a sanctuary with four openings to the regions of the universe.

The different parts or petals and lines of the yantra are usually arranged in concentric circles (mandalas) and contain rays or sub-limbs of devi. The Shri Yantra has nine of these mandals, each filled with various aspects of the Devi. In Shri Yantra there are 111 aspects. The Shri Yantra is said to be a geometric form of the human body, which implies that goddess as Macrocosm is one with human being as Microcosm.

According to Tantra, the creation of the world begins with an act of division of the opposites that are united in the deity. From their splitting arises, in an explosion of energy, the multiplicity of the world. Starting from pure unity (Shiva), the world is continuous unfolding (energized by the power of Shakti), until a state is reached when the process must reverse and involute back to the very beginning. Multiplicity must once again become unity. Yantras are symbolic representations of this process of evolution and involution.

In its three-dimensional forms, Sri Yantra is said to represent Mount Meru, the cosmic mountain at the center of the universe. The Sri Yantra is conceived as a place of spiritual pilgrimage. It is a representation of the cosmos at the macrocosmic level and of the human body at the microcosmic level (each of the circuits corresponds to a chakra of the body). The human being is a miniature universe. All that is found in the cosmos can be found within each individual, and the same principles that apply to the universe apply in the case of the individual being.

For human beings, the body is considered the most perfect and powerful of all yantras and is seen as a tool for inner awareness. Formation of these 43 triangles is happening by the intersection of circles, starting from a central point - Bindu this central point expanding as a circle, then in the same measurement four circles creating further intersections by repeating this process fractals are formed.

Fractals are infinitely complex patterns that are self-similar across different scales. They are created by repeating a simple process over and over in an ongoing feedback loop, the central part of the Sri Yantra is 43 triangles out of circular fractals, after the fractal formation connecting the appropriate intersections 43 triangles, Sri Yanta is formed.

This formation will tell the secret of how the human body evolved in Karana (Causal) Sookshma (Subtle) level with the flow of Prana. Bodies are mere conceptions in the lower order of beings and they are not to the point in the case of God. Therefore, be wise, and worship the one pure, unblemished Transcendence. If unable to comprehend this pure state, one should worship God in the concrete form which is most agreeable to him; in this way, too, one is sure to reach the goal, though gradually. Though one attempted it in millions of births, one would not advance except in one of these two ways.

The main structural pieces in the Sri Yantra to start opening you to see multidimensionally beyond the simple lines and shapes. The Sri Yantra are surrounded by a square with four “T” shapes jutting out on each of its four sides. These “T” shapes are referred to as the gates of Bhuper, a reference to the earth (bhu). Each of these gates has a mystical significance beyond the representation of the four directions on the Earth plane (North, East, South & West). The square itself including the “T” gates form the foundation of the Sri Yantra and stabilize all energy within it for manifestation.

This square contains the earth (bhu) energy and when activated, the “T”s are the gates that control energetic access in the more Earthbound planes of the resident Divine energy for that specific Yantra (there are different types of Yantras with different Divine beings associated with them). Specific mantras are the keys to unlock or lock these gates. Looking inside the sacred geometry of this square you will find:

Circles which generally symbolize the Water element

Vertical Lines which are understood as containing the Fire element,

Diagonal Lines represent the Air element

Horizontal Lines which represent Ether element

Remember the Square itself is the Earth element

Looking at the center shapes of the Sri Yantra pay attention to the triangles:

Triangles, when pointed up, contain the Divine Masculine, as well as the Fire nature.

Triangles that are pointed downward, they contain Water element and the Divine Feminine.

For thousands of years, sages in India and other parts of the world meditated to discover sacred (self organising) life principles, how to enhance happiness and reduce misery in life. Sri Chakra arose in their visions. It combined geometry, sounds and life to channel the nameless, formless powers of God.

It is the king of yantras with nine layers of Shaktis (powers) covering the light of God in the forms of stars, lotuses and squares containing powers, passions and beauties. Their unmasked beauty and razor sharp intellects earned them a nickname- khadgamala- a garland of swords. They cut off and pierce through all limiting ideas of I and mine to release your unbounded bliss of God.

Learn the secret teachings of Sa-maya (Shakti’s happiness) Dakshina (Shiva’s happiness) or Kaula (Both happiness’s) and Vama (offering self in fire) acharas, and finally Ananda Bhairavis of devotees forming into a self empowering mandalas of Sri Chakras. The Guru at the center of such a circle is called Maha Mandaleswara.

Layers of coverings in Sri Chakra:

1. Square- 10 siddhis, 8 passions, 10 gestures. Use them to enjoy astral powers.

2. Lotus of 16 petals. Time is divided into 16 lunar days, each day bringing a special dream gift.

3. Lotus of 8 petals. Let go of inhibitions. Offer fruits of all your actions to Goddess.

4. Star of 14. Powers ruling the worlds place their riches at your feet.

5. Outer star of 10. These airy spirits blow away poverty.

6. Inner star of 10. They defend you from enemies.

7. Star of 8. They eliminate diseases.

8. Triangle. They teach secrets of controlling lust, enhancing wisdom and manifesting visions.

9. Circle or point. Take you to unending powers beyond mind. Merge with infinite peace, bliss and light of union with Shiva-Shakti.

The typical Sri Yantra with its central point (bindu) and concentric circles of petals and other geometries are conceived of as a sacred dwelling in which the presiding deity and their entourage take up residence. The bindu represents the location of the highest manifestation of the deity as well as the focal point through which the deity transcends the relative plane, with its form and structure to merge into the formless consciousness.

To help visually understand, the bindu is the center of the Sri Yantra and the dot is the symbol of AUM it represents the piercing, breaking or bursting through (bindu vedhana) and it is the final stage.

'यद् पिण्डे तद् ब्रह्माण्डे' Sri Yantra is a geometrical representation of the Human body as well as the Universe. Fractals are infinitely complex patterns that are self-similar across different scales. They are created by repeating a simple process over and over in an ongoing feedback loop, the central part of the Sri Yantra is 43 triangles out of circular fractals, after the fractal formation connecting the appropriate intersections 43 triangles, Sri Yanta is formed, this formation will tell the secret of how the human body evolved in Karana (Causal) Sookshma (Subtle) level with the flow of Prana.

This is the very same formless consciousness in which the devotee merges with the highest truth. The Sri Yantra is then fully activated in its Divine nature and reveals the true potential and nature of the devotee in this merging and loving relationship with the Divine as the divine.

Vidya means knowledge, specifically female knowledge, or the Goddess, and in this context relates to her aspect called Shri, Lalita or Tripurasundari whose magical diagram is called the Shri Yantra. She is a red flower, so her diagram is a flower too. Lalita means She Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi or the goddess. Mahatripurasundari is her name as transcendent beauty of the three cities, a description of the goddess as conqueror of the three cities of the demons, or as the triple city (Tripura), but really a metaphor for a human being.

Sri Yantra is usually translated as a machine, but in the special sense of the tantrik tradition refers to the Devi in her linear or geometrical form. Yantras, by the way, are always used flat. They may be two-dimensional or three-dimensional. Every aspect of Devi has her own mantra and yantra. The yantra of Devi Lalita is Shri Yantra. The divinity of the yantra always occupies the centre or apex.

Sri Vidya (worship of the Supreme Being as Goddess) has a very holy tradition traced to the Vedas. The methods and intention for the worship of Sri Vidya has been extensively mentioned in the book Tripura Rahasya. Sri Tripura Rahasya, otherwise known as Haritaayana Samhitaa, begins with "OM Namaha" ("Salutations to Aum") and ends with "Shri Tripuraiva Hrim" ("Tripura is only Hrim"). Even Adi Shankara has used the story of Samvarta as found in Tripura Rahasya in his Brahma Sutra Bhasya. The book says that one should worship Tripura, the soul-sorceress, the all-hearted Vasini, the Siva and the Parameswari as the Satguru in the heart.

The seventh chapter of the book ends with the following: He is pure intelligence and His consciousness is absolute and transcendental. Such is the consciousness-intelligence in purity, Absolute Being, the One Queen, Parameswari (Transcendental Goddess) overwhelming the three states and hence called Tripura. Though She is undivided whole the universe manifests in all its variety in Her, being reflected as it were, in a self-luminous mirror. The reflection cannot be apart from the mirror and is therefore one with it. Such being the case, there cannot be difference in degrees (e.g., Siva, or Vishnu being superior to each other).

In its three dimensional forms Sri Yantra is said to represent Mount Meru, the cosmic mountain at the center of the universe. The Sri Yantra representation of the cosmos at the macrocosmic level and of the human body at the microcosmic level (each of the circuits correspond to a chakra or vortex of the body).

The Sri Yantra is a configuration of nine interlocking triangles ( 9×9 grid or gross body ), surrounded by two circles of lotus petals with the whole encased within a gated frame, called the “earth citadel”. The nine interlocking triangles centered around the bindu (8×8 grid the central point of the yantra or microabode or subtle body ) are drawn by the superimposition of five downward pointing triangles, representing Shakti ; the female principle and four upright triangles, representing Shiva ; the male principle.

The nine interlocking triangles form forty three small triangles each housing a presiding deity associated with particular aspects of existence. Man’s spiritual journey from the stage of material existence to ultimate enlightenment is mapped on the Sri Yantra. The spiritual journey is taken as a pilgrimage in which every step is an ascent to the center (8×8) , a movement beyond one’s limited existence, and every level is nearer to the goal.

Such a journey is mapped in stages, and each of these stages corresponds with one of the circuits of which the Sri Yantra is composed from the outer plane ( 9×9 ) to the bindu ( 8×8 ) in the center. The Sri Yantra is a tool to give a vision of the totality of existence, so that the adept may internalize its symbols for the ultimate realization of his unity with the cosmos. The goal of contemplating the Sri Yantra is that the adept can rediscover his primordial sources. The circuits symbolically indicate the successive phases in the process of becoming.

The Sri Yantra is composed of a central figure that is surrounded by two circular rows of petals and then by a rectangular enclosure called the bhupura. Here, we will be focusing mainly on the central figure which is composed of nine overlapping triangles and a bindu point. Four of the triangles point up, the other five point down. In the most popular configuration the two biggest triangles touch the outer circle on all three points.

When looking at the figure we notice that there is a high degree of interconnectedness between the nine triangles. This means that every triangle is connected to one or more of the other triangles via common points and they do not criss cross. Where the triple intersection points are located. These are the points that lock together the triangles. You can’t move one without also moving the others. This interconnections scale up to infinite small (Planck length a unit of length) protons etc. ) to infinite big ( cosmos, universe ). This is the principle of cosmic entanglement.

Notice also that the two biggest triangles are touching the outside circle on three points and that the apex of every triangle is connected to the base of another triangle. The up and down triangles when overlapped give a pentacle (पंचकोण जो तंत्र में प्रयुक्त होता है). Thus Sri Yantra is a geometry with five degrees of freedom. Pentadic scale of cosmic regulation is called panchmahabhuta in Hinduism and 5 energies in Chinese occult , which means that up to five different criterion can be used to define it. This is why we have to decide on the location of five lines when drawing the figure.

Five degrees of freedom is not a lot considering that there is a total of nine triangles. This is because of the high degree of interconnectedness between the triangles. This effectively limits the possibilities and variations that can be achieved. Lets now take a look at the bindu point; the small point located in the central triangle. It should be located in the center of the innermost triangle. This can be achieved precisely by placing the bindu at the center of a circle that fits inside this triangle. This is known in mathematics as the incenter of a triangle. To achieve a perfectly centered figure however, the bindu should also be located at the center of the outer circle.

The equilateral (समभुज) triangle is a perfect and minimal structure. It is the simplest, strongest and most fundamental structure in geometry and computer graphics. It has the highest degree of tensegrity (the characteristic property of a stable three-dimensional structure ) for a minimum amount of structural elements. This is also why the geodesic domea structure or building shaped like half a ball, made up of many parts that form triangles and other shapes with several sides ) a spherical structure composed of small triangles is the only man-made structure that becomes proportionally stronger as it increases in size.

The Sri Yantra symbolizes, among other things the unfoldment of creation. The bindu represents the unmanifest ( 8×8 grid of subtle body ), the silent state. The next level in the expression of the Universe is represented by the innermost triangle. This level represents the trinity of rishi, devata, chanda, or the observer, the process of observation and the object being observed.

At this point the symmetry of creation is still intact and will be broken when it reaches the next level which represent the grosser aspects of the relative. This reflects the unfoldment from unity or singularity to trinity as expounded (explain the meaning ) in the Vedic literature. According to the Veda the Universe becomes manifest when unbounded awareness becomes aware of itself.

The spark of self awareness ignites creation. At this point Unity divides into the trinity of rishi (the observer), devata (process of knowing) and chanda (the object of perception). The same idea is also found in the bible as the principle of the holy trinity. The central triangle is the central lens of the Sri Yantra. If as some suggest, this pattern is capable of emitting a significant amount of subtle energy, the importance of having a well balanced and centered figure becomes obvious. For these reasons the central triangle should be equilateral in an optimal . For this to happen the highest down pointing primary triangle must have an angle of 60 degrees .

The Centre of Mass (a point 'Bindu' representing the mean position of the matter in a body or system). Another measure of overall balance of a structure is the center of mass. This is the point in the geometry where it would balance if it was a solid object.

The central triangle of Sri Yantras shows a configuration/arrangement where only concurrency/agreement is achieved. In this case the bindu, the center of the outer circle and the center of mass are not aligned( arrange in a straight line). The central figure shows a Sri Yantra that achieves concurrency and concentricity. As a result the bindu and the center of the outer circle overlap nicely. The center of mass still doesn’t overlap however.

The three criterion that we have suggested (concurrency, concentricity and equilateral central triangle), the three centers overlap and we have a perfectly centered and balanced figure where the bindu is well centered and more importantly the centermost triangle has an angle very close to 60 degrees. This is called perfect balance or harmony with the source of all existence .

Since the Sri Yantra is based on triangles it is very appropriate that there are currently three main ways to represent this figure. The first and probably the most common is the plane form, which is what we have been looking at so far.

The second is the pyramidal form called Meru in India. Mount Meru is a mythical mountain. So named because of the mountain shape of the figure.

The third and rarest form is the spherical form or Kurma. Kurma was the second incarnation of Vishnu, the turtle incarnation.

This refers to the similarity between this form and the shell of a turtle. Ever wondered why the shell of a turtle is so robust. It is interesting to note that there seems to be some confusion with the use of these two terms. The pyramidal form is often wrongly referred to as Kurma.

A hymn from Atharvaveda is dedicated to an object that closely resembles this. The sriyantra (‘great object’) belongs to a class of devices used in meditation, mainly by those belonging to the Hindu tantric tradition. The diagram consists of nine interwoven isosceles triangles four point upwards, representing Shakti, the primordial female essence of dynamic energy, and five point downwards, representing Shiva, the primordial male essence of static wisdom.

The triangles are arranged in such a way that they produce 43 subsidiary triangles, at the centre of the smallest of which there is a big dot (known as the bindu). These smaller triangles are supposed to form the abodes of different gods, whose names are sometimes entered in their respective places.

In common with many depictions of the Sriyantra they have outer rings consisting of an eight-petalled lotus, enclosed by a sixteen petalled lotus, girdled in turn by three circles, all enclosed in a square with four doors, one on each side. The square represents the boundaries within which the deities reside, protected from the chaos and disorder of the outside world.

Tantric tradition suggests that there are two ways of using the sriyantra for meditation. In the outward approach one begins by contemplating the bindu and proceeds outwards by stages to take in the smallest triangle in which it is enclosed, then the next two triangles, and so on, slowly expanding outwards through a sequence of shapes to the outer shapes in which the whole object is contained.

This outward contemplation is associated with an evolutionary view of the development of the universe where, starting with primordial matter represented by the dot, the meditator concentrates on increasingly complex organisms, as indicated by increasingly complex shapes, until reaching the very boundaries of the universe from where escape is possible only through one of the four doors into chaos.

The ‘inward’ approach to meditation, which starts from a circle and then moves inwards, is known in tantric literature as the process of destruction ( a falling blackhole and emerging by big bang in a new universe ). The mathematical interest in the Sriyantra lies in the construction of the central nine triangles, which is a more difficult problem than might first appear. A line here may have three, four, five or six intersections with other lines.

The problem is to construct a sriyantra in which all the intersections are correct and the vertices of the largest triangles fall on the circumference of the enclosing circle. There is, however, a curious fact about all the correctly constructed sriyantras, whether enclosed in circles or in squares. In all such cases the base angle of the largest triangles is about 51.

The interpenetration of the nine basic triangles gives rise to a number of subsidiary triangles (43 including the central triangle enclosing the bindu) which form the abodes of the deities, representing the particularization of the original creative forces into more concrete manifestations. Sometimes the names of deities and Sanskrit syllables are written into these triangles, or images of the deities are placed in them.

In most versions of the yantra this central design is enclosed by two circular lotus-patterns with eight and sixteen petals, a girdle of three concentric circles, and finally a square arrangement of straight line with four openings ( Dharma Artha Kama Moksha). Dharma is duty, Artha means wealth, Kama is desire and Moksha means liberation.This square outline, which is common also to mandalas, symbolizes the royal palace in which the deities reside – an area of sacred space protected from the disintegrating forces of chaos.

In general, the Sri-yantra is a ‘cosmogram’ a graphic representation of the universal processes of emanation and reabsorption reduced to their essential outline. The yantra is an expression in terms of linear symbolism of the cosmic manifestations, beginning with the primordial unity.

The basis of Sri Chakra is its mantra; the fifteen lettered mantra in three groups: a e i la hrim; ha sa ka ha la hrim; sa ka la hrim. The sixteenth letter “srim” is present in a subtle form. Sri Chakra is basically a triad; and, is also related to number nine .

The triangle which is primary to the chakra has three angles and the deity residing in it is Tripura. The mantra of each of the nine enclosures of Sri Chakra is three lettered; the Mother Goddess is worshiped in her three forms; the Kundalini energy in the individual is threefold, and the phenomenal processes arising out of the union of Shiva and Shakthi are also three.

The Chakra design represents Tripura or Tripura Sundari; while her manifest powers (yogini) are nine. There are also three dimensions of the Sri-chakra corresponding to the three sections (kuta) of the mantra; and, each of these dimensions has a further division into three units. Each of these nine units are called as chakras that are encased in Sri Chakra.

All its other interpretations are also in terms of three and nine. The three groups that constitute the mantra are called Kuta (peaks) or Khanda (segments). They are interpreted variously in sets of three as:

1-Agni (fire), Surya (sun) and Chandra (moon);

2-srishti (creation), Shtithi (preservation) and laya (dissolution) ;

3-Iccha ( will), jnana (knowledge) and kriya (action);

4-Sattva, Rajas and Tamas;

5-Jagrat (wakefulness) ;swapna (dream state) and sushupthi (deep sleep);

6-Jnatra (the knower), jnana (the knowledge) and jneya ( the known) ;

7- Atma (individual self), Antaratma (inner being) and Paramatma (supreme self);

8- Past , present and future

Om Shree Matre Namah

By Anadi Sahoo ji

[bored-storyteller]

Warning: none, mention of bones but very metaphorical

Tokyo Ghoul, Uta X Human!Reader

Moon

You feel a lump in your throat tighten as you walk around the dark room.

Usually the light is always on, waiting for you, no matter what time you arrive.

“Uta…?” You call, while inching forward, already expecting to get no answer. Something must have happened to him, you think just before all the anxiety melts away.

"I’m here. Take it easy…"

You sigh with relief as his soft voice reaches you from the bedroom.

Even if there is not a single light bulb lit, the lights of the city color the room with warm and elusive colors, urban lights of the suburbs of Tokyo, the living Tokyo of those who hide from the sun.

He's sitting on the bed, his back to you, the red iris looking at you over his shoulder is surrounded by an artificial yellowish reflection that makes the black background shine lowly. In the clutter of an underground artist's room, all that would be missing would be the smell of instant ramen or two in the morning frying, but you know there can be no such thing in a ghoul's house.

“The scent of your fear is all too inviting.”

Yes, the only smell of food that can be there is yours.

“I wasn't afraid.” You mutter.

"I wouldn't mind if you admit it."

Even if he is joking, what you have in front of you is a serious Uta.

You lie on your stomach, your head is close to his thighs and your gaze flees beyond the window where his is lost too.

“How was your night with your human friends?” He asks you, and you think for a couple of seconds to answer; it could be a trap, or it could be a good way to figure out what's going on in that twisted head of the most complex and absurd person you know.

"Boring?" You try uncertain.

"That's a lie, but I appreciate the effort."

A submissive grunt escapes you, but you soon focus back on him: “What about you? What are you doing?"

“I contemplate the moon.”

The moon. The moon adapts to him: so fickle, surrounded by darkness, variable, never the same but always itself.

Now, beyond the lights of the suburbs, it’s a thin segment, a germ that has yet to grow, a vaguely orange hue that could resemble a smile.

“It looks like a backbone.” Uta says, and you look at him with exasperation in your eyes.

"Seriously? We can watch a horror movie if you really feel like it.”

Now even his eyes seek yours, they feed on them.

You look at each other in the silence, both of you waiting for something, but then it's you who speaks: "Do ghouls and humans see the moon the same way?"

Usually it's you who gives this kind of answers, you who justify your nature in front of him, but this time you came first. This time he is the one who has to let you know what floor each of you are on.

"I guess you see a slice of melon, or the smile of the Cheshire Cat... instead I..."

“Even the poet and the scientist see two different things, that's not what I mean.”

Now you are sitting too; your left knee brushes his right. Uta looks at them for a moment without saying anything.

"Yes…I guess the moon is the same for everyone." He finally admits.

“And it's different for every single person in the world.” You add, bringing your meditation back to the satellite beyond the bright blanket of the city.

“Was it the melon or the smile?” He asks you after a while.

"The smile."

"Banal."

“I'm tired of being imaginative!” You retort pouting, now looking at his profile who has also turned his nose up towards the sky "and it's always better than your macabre taste."

“It could also be a rib.”

You puff. You rest your head on his shoulder and a yawn escapes you, it's been a long evening.

"Stop that."

"All right…"

Your fingers begin to trace the black lines on his arm, you almost don't look at them, your touch follows them, you know his skin almost as much as yours.

"Sometimes I forget that you belong to the world of those who see the smile of the moon..." He says quietly, and you're not sure you really heard.

He won't say anything else, and you know it. It's already so much that I've discovered that little thread of his soul, the one that's always tense when you go out with someone who's like you.

"The moon doesn't care about us." You say.

"How cruel."

"Or reassuring. Ghouls or humans, we are nothing before the universe."

You raise your head but you don't look at him, your eyes remains beyond, beyond humanity and all the worries that for better or for worse are destined to end.

"This is even scarier. In theory." He tells you, but you feel his lip piercing cool a tiny piece of skin from your neck. He will kiss you, or bite you.

It doesn't really matter.

It doesn't matter if the ghoul's presence is so reassuring to the human, it doesn't matter if someone judges them. Their union is not that important, not under the sight of the moon.

[charmedreincarnation]

🌳🌠

Non-dualism and the Law of Consciousness are like the roots of a tree; they form the foundation upon which we build our beliefs. The resources for building this foundation are methods, knowledge, and curiosity. Through these, we develop branches that stem from our core beliefs. These branches may include things like astrology, religion, and witchcraft. (Thank you @consciousnessbaddie for the convo we had that helped me come up with it this Analogy. ilysm and your beliefs)

The practices of both provide the platform for us to use elements like methods, knowledge, and curiosity in our exploration of the spiritual world, so that our branches can be firmly grounded in these roots. The more we can explore the more stable our beliefs will be. The resources we use to build and strengthen this foundation - methods, knowledge, and curiosity - are akin to the vital nutrients absorbed by a tree's roots.

Methods provide a systematic approach to understanding and navigating our world, acting as the water that quenches our thirst for clarity and structure. Knowledge, like the minerals in the soil, enriches our foundation, providing substance and depth to our beliefs. Curiosity, the sunlight that fuels the tree's growth, propels us to explore beyond the familiar, to question, and to seek answers.As we nourish this foundational belief system, it sprouts branches that extend into various aspects of our lives. These branches represent the diverse expressions of our core beliefs.

Some branches might grow towards astrology, seeking to understand the influence of celestial bodies on human life. Other branches might reach out towards religion, finding solace and purpose in divine teachings and spiritual practices. Yet others might explore witchcraft, engaging with nature and harnessing its energies.while some find solace in meditation and inner peace such as the void, and visualizing and the subconscious with sats, and others alike.

These branches, though diverse in their expressions, are unified at the root by the principles of non-dualism and the Law of Consciousness. Each branch is a manifestation of our quest for understanding, a testament to our desire to make sense of our existence. They are not separate from the tree, but rather, an integral part of it, just as our varied interests and pursuits are not detached from our core beliefs, but an extension of them. In this way, they BOTH form the roots of our 'belief tree', grounding us and providing stability, while our methods, knowledge, and curiosity nourish these roots, enabling the tree to flourish and grow. And it is through this growth that we develop branches that reach out into various realms of understanding, creating a rich, diverse canopy of beliefs that shelter and define us.

I implore you to reconsider the practice of juxtaposing various concepts or methods against each other in our discussions. This approach often leads to a reductionist perspective that undermines the complexity and interconnectedness inherent in most subjects. It's like asking me to help you find the "one-size-fits-all" solution or the universally "right thing to do". The reality, however, is far from this simplistic viewpoint.

Every concept, every method, and every belief is part of a larger, intricate tapestry of knowledge. They are interwoven threads that contribute to the richness of the whole picture. Interconnectivity is a fundamental principle that applies not only to laws and their various forms but also to human nature and our interactions with the world around us.

It's puzzling why there's often a strong desire for disconnection, for compartmentalization. Perhaps it's an attempt to simplify what seems overwhelmingly complex, or a defense mechanism against the anxiety of uncertainty. But such an approach is counter-intuitive. It goes against the grain of how we naturally think and learn, which is by making connections between different pieces of information.

Moreover, it can be frustrating for both you and others. For you, because you may find yourself going around in circles, never quite grasping the bigger picture. For others, because they may struggle to communicate effectively when the conversation is restricted within narrow boundaries.

So, instead of pitting one concept against another, let's embrace the complexity and interconnectivity of ideas. Let's explore how they relate to and inform each other. Let's appreciate the rich tapestry of knowledge for what it truly is: a dynamic, interconnected system where every thread has its role and value. This approach will not only deepen our understanding but also make our discussions more productive and enlightening.

[shopping4images]

Install photos of “soft drama”

"Soft Drama" is a guided visual meditation, touching on themes of existential reflection, societal critique, and a sense of irony or absurdity in the everyday tension of balancing one‘s inner authenticity with the demands of everyday life.

Throughout the exhibition, there is a recurring exploration of the struggle individuals face in navigating their own desires and beliefs against the backdrop of societal norms and pressures in the pursuit of financial stability and personal fulfillment.

While viewing the piece's there’s a specific order that adds a deliberate progression to the narrative of the meditation. It begins with existential contemplation and a sense of foreboding ("Imagine doing all this to end up in hell"), then transitions to introspection about fears and anxieties ("A new something to spend time fearing"). The third phrase ("Wondering about people and worrying about money") continues this introspective theme, exploring the complexities of human relationships and financial concerns in the city. Finally, the fourth phrase ("Everything comes and goes...") reflects on the transient nature of success and the cyclical patterns of life, bringing the meditation full circle.

“Get on a train, nobody's talking, nobody's doing anything but go on their phones or stare into space. Look outside and there are lights illuminating all the shitty, worn down buildings near the tracks that noone wants to live in. Unnatural lights that shouldn't be there. Noone is smiling, the only people talking are young girls who don't like travelling alone at night. And that's in a first world country. What the fuck are we doing?”

-Reddit user Alice5878

[broomsick]

Opening oneself to Freyja in three easy steps

Or: three personal tips to help further one’s bond with Freyja!

1. Look inwards

Freyja’s main “domain” is very abstract: she generally (but not always!) manifests herself in powerful human feelings. She isn’t only the “Goddess of love”. She’s a master of the passage from life to death, just like Óðinn, and as such, can be linked to feelings of mourning and loss which she can soothe. She’s also skilled at the art of seiðr, meaning she’s also a symbol of embodying and mastering one’s power, not only through magic but also through many other means— any that work, really. After making this tight association between Freyja and human feeling, one’s natural reflex is to turn inward and meditate on one’s own feelings. What am I feeling right now? Why do I feel that way? Introspection is important when working with/worshipping any deity, but this is all the more true when it comes to Freyja. Ask yourself these questions: Can I say that I am grateful to Freyja in this or that situation? Could I call upon her for help, assistance or support? What can she help me with? You might say that the process of constantly trying to understand one’s feelings— analyzing them, is a way to establish a connection with Freyja. It is by understanding yourself that you can better grasp the workings of Freyja in your life. You may even start to notice that she’s intervened once or twice in your life before, without your noticing! Plus, you will start to see the areas where she could provide the most help. After all, as mentioned earlier, she doesn’t just help with matters of romance. Her domain stretches from self-love to love of family, friends, and even strangers! She can help you take ahold of your personal traits, the better and the worse, and accept them as yours, as part of a beautifully crafted whole. She can help you to both receive and give love. In my experience at least, opening up to Freyja means opening up to others. Not because the former requires the latter, but because Freyja can help you, little by little, to perceive and comprehend human feeling, which is an immense help when it comes to relationships with others.

2. Find enjoyment

Allow yourself to explore the intricacies of the human experience! Freyja’s followers will tell you that she’s very keen on providing them with joyous moments. She’s benevolent and wants nothing more than their happiness. Allow yourself to try new things, stuff you’ve always wanted to do! Notice what works out and what doesn’t, and don’t expect new activities to go right or wrong. Simply let yourself be surprised from time to time. This is another way of being in touch with your inner sentiments. It can be hard, of course, to motivate oneself to do crazy stuff like bungee jumping or traveling. That’s why I feel the need to specify: “finding enjoyment” doesn’t need to be that complex, and intense. It can be as simple as trying to cook something, picking up an old hobby, like drawing or painting or singing! Please yourself with something you’re curious, or nostalgic about! Moreover, you can even choose to simply rediscover certain habits, as simple as that may seem. Why not take another road than your usual walk home from work? Changing up one’s routine from time does wonders for the mood! Why not treat yourself to a little something, such as a book, a candle, etc… Anything that stirs up your emotion, even in the slightest, can help maintain a connection with Freyja on a tight schedule. Especially if you choose to devote this activity to her.

3. Spread and receive love

“Easier said than done!” Don’t worry, I hear you, and I know. Freyja knows as well. What’s most important for this step is to stand ready to receive affection, but also to take opportunities to spread a little love! You don’t need to be constantly in good spirits and doing everything you can to make others feel loved. On the contrary, adopting such a mindset can become a strain on one’s personal health. It is better to take opportunities as they come! So much is enough to Freyja. I don’t think she expects her followers to be models of absolute, constant, unconditional care! “Spreading love” can be as simple as holding the door for someone who’s walking with crutches, smiling at a stranger, messaging a friend or family member who you haven’t talked to in a while and asking about them. Such seemingly small gestures can have a considerable effect on someone’s mood. You never know if they’ve been having a bad day! Another important part of working with/worshipping Freyja is self-love, though you might have heard about this before. Why not learn to accept love, both from yourself and others, as a way to honor her? It can be difficult, and it’s an effort that can even be considered devotional. Many activities of self-care are considered devotional gestures!

[mybeingthere]

More work by German artist Susanna Bauer, who lives and works in Somerset, UK.

She tells:

"I work with natural leaves and crochet, creating an intimate dialog with nature.

Found leaves are repaired, embellished and combined using handmade lace crochet – a laborious traditional technique relying on tension, set in direct relationship to the fragile natural material. The resulting forms are a meditation on the beauty and intricacy found in the natural world and a reflection of complex and tender relationships both within ourselves and our environment.

There is a fine balance in my work between fragility and strength; literally, when it comes to pulling a fine thread through a brittle leaf or thin dry piece of wood, but also in a wider context - the tenderness and tension in human connections, the transient yet enduring beauty of nature that can be found in the smallest detail, vulnerability and resilience that could be transferred to nature as a whole or the stories of individual beings"....

[whencyclopedia]

Thucydides: The War of the Peloponnesians and the Athenians

Thucydides' "History of the Peloponnesian War" is a timeless classic that offers not just a historical account of a conflict between two ancient Greek city-states, Athens and Sparta during the 5th century BCE, but also profound insights into humanity, politics, and the nature of war itself. The narrative delves into the causes, campaigns, and consequences of the war with a depth of analysis, making it essential reading for scholars, students, and general readers alike.

Thucydides' History of the Peloponnesian War is a timeless masterpiece of ancient historiography, offering a detailed and profoundly insightful account of one of antiquity's defining conflicts. Written with a precision and analytical depth that transcends its era, Thucydides' narrative delves into the causes, conduct, and consequences of the war between Athens and Sparta with a keen eye for human nature. One of the remarkable aspects of Thucydides' work is his emphasis on the role of human agency in shaping historical events. He famously asserts that the Peloponnesian War was not just a clash of arms but a contest of competing interests, ideologies, and power dynamics. His examination of the motives and actions of key figures such as Pericles, Cleon, and Alcibiades offers valuable lessons in leadership, strategy, and the complexities of political decision-making.

History of the Peloponnesian War is not just a record of past events but a meditation on the cyclical nature of history. Thucydides believed that by studying the past, future generations could gain insight into the patterns of human behaviour and avoid repeating the mistakes of their predecessors. Beyond its immediate historical context, Thucydides' work offers broader lessons about the nature of power and the dynamics of international relations. His famous assertion that "the strong do what they can and the weak suffer what they must" encapsulates a realist understanding of politics that continues to resonate in contemporary discourse on statecraft and diplomacy.

Jeremy Mynott's translation presents Thucydides and the writing in their proper historical context. Mynott's work is particularly sensitive to the risks of anachronism, and the notes and extensive reference material provide students and scholars with all the necessary historical, cultural, and linguistic background they need to engage with the text on its own terms. Mynott's suitability as a translator for Thucydides' History of the Peloponnesian War is evident in his combination of scholarly expertise, linguistic acumen, and deep immersion in ancient Greece's historical and cultural context. As a distinguished classicist and translator, Mynott brings to the project a wealth of knowledge and experience that enriches his interpretation of Thucydides' text.

Thucydides' History of the Peloponnesian War undergoes a remarkable transformation in Mynott's hands, emerging as a magnum opus of historical and literary scholarship that transcends the boundaries of time and language. Mynott's translation represents a Herculean effort to bridge the gap between ancient Greece and the modern world, breathing new life into Thucydides' ancient text while preserving its essence and integrity. This translation is characterized by its sensitivity to Thucydides' rhetorical strategies employed by Thucydides to persuade and engage his audience. Mynott deftly reproduces Thucydides' rhetorical devices, such as repetition, parallelism, and irony, enhancing the rhetorical force of the text and illuminating its persuasive intent. Mynott's translation thus captures both the literal meaning of Thucydides' words and their rhetorical and stylistic significance, allowing readers to experience the full impact of his narrative artistry.

At the heart of Mynott's translation lies a profound understanding of the ancient Greek source material and the nuances of contemporary English. His mastery of language allows him to capture the subtle nuances and complexities of Thucydides' prose, from the poetic cadence of his narrative to the precision of his analytical insights. Mynott's translation is not merely a mechanical rendering of words but a creative act of interpretation, imbuing Thucydides' text with a vitality and immediacy that speak to readers across centuries.

One of the most remarkable aspects of Mynott's translation is his ability to navigate the linguistic and cultural differences between ancient Greece and our world today. Through careful attention to detail and a deep appreciation for the historical context of the Peloponnesian War, Mynott ensures that Thucydides' message resonates with contemporary readers. His translation captures the ethos of ancient Greece while also making the text accessible to a global audience, thus fulfilling Thucydides' timeless aspiration to speak to all humanity.

In addition to his skillful translation, Mynott enriches the reading experience with a wealth of supplementary material, including extensive notes, annotations, and a comprehensive bibliography. These resources serve as invaluable guides, providing readers with essential context, elucidating obscure references, and offering insights into Thucydides' historical and philosophical perspectives. Mynott's annotations are not mere footnotes but scholarly exegeses that deepen our understanding of the text and illuminate its relevance to contemporary concerns.

Mynott's edition reflects his deep engagement with Thucydides' world and his commitment to presenting the author and his text in their proper historical context. Through meticulous research and rigorous scholarship, Mynott situates Thucydides' work within the broader intellectual and political currents of ancient Greece, shedding light on the motivations and aspirations that shaped the course of history. His translation is thus not just a window into the past but a mirror that reflects our own world and its enduring dilemmas.

Ultimately, Mynott's translation of Thucydides' History of the Peloponnesian War stands as a towering achievement in the annals of literary and historical scholarship. Through his extraordinary skill as a translator, his profound understanding of the ancient text, and his unwavering commitment to scholarly excellence, Mynott invites readers to embark on a journey through one of the defining conflicts of antiquity, offering them a deeper understanding of the past and its enduring relevance to the present. This edition is not just a book but a testament to the enduring power of literature to transcend time and space, enriching our understanding of the human experience and our place in the grand tapestry of history, making it essential reading for scholars and students of ancient history, politics, and philosophy alike.

Continue reading...

[thephysicsofmiracles]

When we incarnate, there are two stages of life ahead of us. During the first, rarely are we aware that we are designed with the capacity to create our own reality. And we bring with us all the consciousness of our previous lives and ancestral intergenerational karma, which we have volunteered prior to incarnation to live through and alchemise emotionally (endure karma and let ourselves be changed by the suffering). The second stage isn't a given, though, and comes about usually as adults when we become more intimately aware of the lives of those around us and notice the discrepancies in the efforts of others as compared with ours to gain happiness and success. 'Luck' seems to follow certain people, and we wonder and observe how they tackle similar circumstances we mutually experience. Because deep down, we innately know that things are supposed to work out and our dreams are meant to be lived. But since generations before us have settled on mediocrity time and time again, we are afraid to trust that it is meant to happen for everyone, not just "some people". That's where a relationship with Self becomes the most paramount acquisition of a human life. Because when we endeavour to establish communication with our Higher Self in a regular grounded way, through meditation and other various practices that bring on altered states of consciousness that re-thread our heart's consciousness into our internal dialogue, it becomes very clear right away, how loving, kind-natured and benevolent our Godforce Self is toward us, continually and constantly. Never accusatory and always deeply desirous of our comfort and intrinsic peace. Like the way you want to soothe a newborn in your arms when they are swaddled and sleeping. You see, the suffering we endure prior to learning how to control our reality is not wanted or insisted on by some higher force. It is simply part of our consciousness when we arrive, and our higher selves protect our hearts so that we stay loving on the other side of the experience. Some of us do not retain connection to our Soul or soul-union post-trauma and this is deeply unfortunate. Because the health of all our relationships with others in our respective futures depends on the ability to connect to our Soul, post our voluntary generational cycle-break experiences. This is where sound, frequency and light play such a huge role in the process of human evolution. What might take an entire lifetime or several to heal through, possessing only an average capacity to process experiences within the confines of 3-dimensional perception, can happen within a week, a day or even a few hours when we are exposed to the formulas within nature, music and deep states of openess that come with meditation, fasting and silence. The frequencies emitted within each of these environments cause the brain to operate at another level of consciousness that gives more control over to the Higher Self, which knows exactly what needs re-tuning within the heart to return to an unconditional love perspective on any troubling or afflicting beliefs held within the biofield pertaining to a particular trauma. Like re-tuning a piano, it's never not worth it. The design of life may be simple, but the design of a human being is not. You would never overlook tuning a grand piano so that it would again play perfectly. And yet, the human design is far more sophisticated, complex and valuable. ~ Chantal Eva

[mai-komagata]

of course "surakian logic" is not "genetic"

But. i dont know, have people ever done mushrooms or lsd or anything that put you in an altered mental state? did you go into it blind or did you have a trip conductor/did research on how to deal with a trip? If you didn't go in blind, you know people told you there are things to do if overwhelmed during a trip. Don't hyperfocus on bad trains of thought. Don't look at mirrors too much. Have a quiet space you can retreat to, things of that nature. If you concentrate, you can have a normal conversation and get through a normal social interaction, you just need some tips on it, and a good trip preparation gets you that. You have never been in that mental state before, but you can figure out how to deal with that mental state based on what you heard is good solid advice. Could you deal with tripping 24/7 for the rest of your life? probably not. Could you fake competence and sanity for 8 hours based on what you heard are best practices? Probably.

If you have been working with a vulcan, met his family, wanted to work on vulcan, you probably know some basics of how vulcans deal with life and realize its a good idea to adopt those practices when encountering a heightened sensory state to not get overwhelmed. They literally acknowledge that vulcans have heightened senses and emotions and they need to clamp that down to focus on the mission. They can probably fake it for a mission based on their limited understanding. I think people think because Surakian logic is not innate, that Vulcans are naturally the opposite of that. Like, no, we organize our societies around what comes natural to us. We don't organize our societies around things that are unnatural to us.

Shaking hands and making eye contact aren't genetic. Plenty of human cultures don't. But it is not, like, *not* innate. There are biological reasons why neurotypical brains like that form of interaction and find it pretty natural, someone just had to pick one of the things that come naturally and make it the norm. If Surakian logic was completely *alien* to how vulcans normally relate to each other, it would not have caught on, and would have died in a generation. Both Vulcans and Romulans are very logical and sedate and matter of fact. They both have cultures that would be vaguely under the umbrella of Human "Stoic" philosophy. They have innate control of their biological functions but also heightened senses that require conscious control to not be overwhelmed. I am gonna guess that there are a lot of features that make Surakian logic a good fit for Vulcans, once they decided being warlike was killing them. Surakian logic is also more than "being overly literal in everything" like the transformed crew is doing. That is a very basic, vulcan 101 level of understanding of vulcan culture. Which goes to my understanding that the crew is faking it til they make it based on what they understand of Vulcan culture, not because they are suddenly experts on Surakian logic. They aren't shown meditating, dealing with a complex emotional situation, or doing anything where logic would be necessary more than surface communication and collaboration. anyway, im gonna wait til i see the episode to see how the crew ends up struggling with the transformation. Because they 100% will. By the last hour of a trip you tend to stop having a good time and are just itching to be sober again.

[fishingfordreams]

manga recommendations pt. 3

memory, melancholy, and maturity

Totsukuni no Shoujo (The Girl From the Other Side: Siúil, a Rún) by Nagabe

A harrowing and beautiful grim dark fairy tale set in a world populated with monstrous creatures that can curse people with a single touch. The story follows a young girl named Shiva and her otherworldly Teacher who live in a vacant village on the "outside." The story explores the dichotomy of light and darkness, good and evil, body and soul, and those who linger in the quiet spaces in between. Nagabe’s dreamy story book illustrations capture the fantastical and eerie world vividly, crafted together in fine lines and careful contrasts.

Dungeon Meshi (Dungeon in Delicious) by Ryoko Kui

A charming medieval fantasy story about, well, dungeons, dragons, and delicious food! The premise is simple: kill the magician of the dungeon and the golden kingdom shall be yours, or so the former king declared before fading to dust. And so, we follow a group of adventurers as they traverse the dungeon and, after losing their supplies and friend to a red-scaled dragon, meet a dwarf who teaches them how to prepare and cook monster ingredients. The story delights in monster designs and their anatomies and ecosystems, and boasts a diverse cast of characters that are as equally complex and well-developed.

MagMell Shinkai Suizokukan (Deep Sea Aquarium MagMell) by Kiyomi Sugishita

A gorgeously illustrated story following Koutarou Tenjou, a janitor and assistant keeper at a deep sea aquarium in Tokyo. The story quietly opens up a hidden, dreamlike world filled with strange and wonderful creatures that dwell in the dark depths of the sea. Sugishita beautifully captures the fleeting, tender moment of fondness and rumination that people experience while watching the majesty of the ocean and her inhabitants.

BECK: Mongolian Chop Squad by Harold Sakuishi

An absolute classic! A soul-stirring, coming of age story about music, brotherhood, and the angst of adolescence. It features a group of colorful teenagers who come together to form a rock band and the story focuses on their love, trials, and tribulations as they struggle to fame. The protagonist, Yukio “Koyuki” Tanaka, embodies the raw, honest, confronting, and liberating feeling of self-discovery and self-expression that young people often go through. His growth is slow and subtle, but so genuine and measured, and he becomes the force that eventually pulls the groups’ sound together.

Medalist by Tsurumaikada

A heartfelt story that explores the familial, social, and economical pressures of competitive sports, specifically figure skating. We follow Inori Yuitsuka, a fifth grader who is desperate to become a skater but has been constantly criticized by those around her and told that she’s too old to begin training competitively. All except for down-on-his-luck former figure skater Tsukasa Akeuraji who sees her potential and decides to coach her with the promise of winning a medal. Despite the somber premise, this is an incredibly uplifting story about building confidence, realizing your self-worth, and pursuing your dreams regardless of when you decide to start. The athleticism and elegance of figure skating is also portrayed beautifully through dynamic and expressive artwork and paneling.

Holyland by Kouji Mori

An intense, character-driven story following high school student Yuu Kamishiro who, after being driven to isolation by the abuse of his peers and with no place in society, ventures out into the night in search of his "holyland." He finds acceptance through violence and solace in the lawless brutality of the streets. The author meditates on human nature and explores the nature of one's emotions, particularly grief and hatred, and how they define us. Make no mistakes though, this is also very much a martial arts story and Mori balances both the technical and impassionate aspects of combat seamlessly.

(Includes depictions of self-harm, depression, bullying, violence).