#possessive dog deva

[hardkittyprince]

I watched salaar for the first time cause of one reel and the scene was Vishnu was insulting vardha and when he turned around he saw the wrath on deva eyes I mean deva's like " how the fucking hell you think you can hurt and insult my husband and just walk out of here happyly hell no " ok let's be frank i totally got gay vibes from there so I watched the movie with my sister who liked it and i fucking loved that movie i watched it again two or three days ago and it's still in my download so I am gonna watch it again i am freaking obsessed with them and specially this scene

I mean seriously I am a freaking bl lover / friendship lover i watched all kind of LGBTQ+ content and friends movies shows short film everything specially in South industry I know how much friendship matters but Prashant Neel can't deny that it's not kinda gayish ( not in a bad way ok ) i watched bl drama with mafia and all that shit i never saw a lover like that ok and specially not friends , apart from my bl mind this movie friendship is everything i love how vardha can be all big boy around everyone and the minute he is with deva he is all so small and let go off his insecurities i will watch this movie until next one come 😁

[tulodiscord]

love when south indian directors and actors make blatantly gay movies but still try to pass them off as “ macho macho straight as a rod ” like lmao the only thing straight in those movies is bae's dick dicking down their euphoric bae periodt

also looking at our latest queer addition : salaar — vardha is a fucking simp for deva and deva is straight up possessive devoted boyfriend that's obedient to his word like a guard dog is submissive but that won't matter if vardha is in trouble

both their priorities go like : vardha / deva >>>> amma / baachi >>> everything else

also prashanth neel i don't need to be in your walls because i kNOW they're gonna reunite / make up in the end one way or another — they love each other too much to ACTUALLY kill each other . the only way that can successfully happen is if they pull a hannigram and jump off a cliff together .

ALSO they were totally flirting in the rabid men final fight scene like vardha's face when deva said he had a lot of friends and that they were a lot more beautiful than him ??? the confusion , the anxiety , the offence taken in his eyes ?????????? just fucking kiss already trauma be damned y'all bonded for life

dusting off my blog @tuloblurbs to write some stuff bc i am inspired again so keep an eye out or send any requests if you've got any. also, check out @desipyar if you wanna rp aha ✨

[aztarion]

Can I get a number 4, a number 23, a number 31 and a 59 with extra dip 🥴 for Deva and Mason

oh here comes gabbie pulling up with her mfin drive thru order (hehe kissss <3)

4. Which one is more protective? Who needs to be ‘protected’?

im gonna be real im so fucking cringe if you hadn’t noticed lmao . i love dog/wolf imagery and symbolism and they both embody the loyalty and protective aspects of it to a T.. dev just that bit later when she finally loosens up and lets herself find a family in UB.

at that point she is definitely the more outwardly protective — she is very aware of his comfort wrt hypersenses and boundaries and will bring down the building on anyone purposefully upsetting those (except Felix he can have a little annoying Mason as a treat). i have this niggling feeling smth is gonna happen with M’s crystal too in later books… and the emphasis put on how traumatic their wiped memories are and how devastating it would be for M to regain them… chat im scared. deva would go full doeberman to keep him safe

mason is a bit more laidback in that he’s confident she can handle herself and has done so many times, and he’ll always be right at her side to help… until he’s not for whatever reason, like the auction. if he can’t be with her thats when he — very shockingly to himself — starts to worry and get irrationally snappy and aggressive

23. Who’s more likely to convince the other to stay in bed come morning?

god all of these answers are gonna be BOTH!!! they are both little very convincing shits. but thinking really really really hard about it, once they get to that point of acknowledgement and truly settle, probably mason 😭 ( in the chaos run deva turned out to have the highest bff points with fucking adam of all people LMFAO. so i incorporated that into her in that she sees how much pride Rebecca has in A, and deva being a problem child-teen-young adult she kind of subconsciously tries to embody Adam when she’s not out of fucks to give 😭 she THINKS she doesn’t want to build anything with Rebecca but really and truly thats all she’s ever wanted growing up and it manifests in a twisted way).

so all that to say deva is sommeeetimes trying to be better and more responsible and it’s absolutely definitely not whatsoever in any way related to what she wants her mother to think of her

31. Can they sit side by side without touching the other or are they handsy? (lacing fingers, touching knees, etc.)

BE SERIOUS!!! NOOOOO!!!!!! well initially yes, but from book 2 onwards definitely not. Nate is installing a spray hose in every room of the warehouse as we speak

59. Who tops? Who bottoms?

they are both incredibly bratty switches 😭 very much a mix of:

-snarky fight for dominance ending in one of them giving in and it turns into the nastiest possessive sex ever

-switching roles halfway through and hitting the other with “it’s my turn to make you feel good” or “don’t you think you got a little carried away, sweetheart/sunshine”

-and later in the relationship, both not really feeling like domming so it’s just soft and touchy and some pleas and begging

oh my god is that a gun pointed at my head

[mudskip-muses]

"Pan, what are you doing up this late?" Ari asked the breeder. She's definitely not on her 5th energy drink this week. And it's Tuesday. (Nickel's oc blog. You wanna do the earring thing we discussed?)

|| unprompted; always accepting @nickelsdrocs

The breeder wouldn't look to good himself in the dim lighting of the late hour, his general appearance far more haggered than usual, with bags under his eyes and a few strands of hair popped out of place from the normally styled swirl atop his head. Even his makeup was a little smudged, a side effect from the tears that had been shed earlier when he first realized his earring was missing.

Currently on his hands and knees in the hallway of the dormitories, he had begun a crawl from his room towards the front doors of the dormitories, his devas joining in on the search in the nooks and crannies he couldn't fit in. Even seeing Ari's shoes long before her voice, it still took a moment for both things to process in his frazzled mind with a slow lift of his head where he knelt on the floor.

"My devil dog earring has been absorbed by the ether, a tiding that spells great calamity if it is not returned to my possession before the fall of the moon." Clearly this earring was important to him, it obvious that Gundham had been searching hours for what most would see as a simple piece of jewelry. "Have you...seen it, perchance? Surely it would reveal itself to one with an astral level as high as your own."

[more-than-a-princess]

Hope's Peak, Sonia had come to learn, invested plenty of money into the Main Course: student laboratories, supplies, classrooms, even the groundskeeping for the Main Course courtyard. But thick walls between the student dormitories was not one of the more lavish expenses. Sonia's own multi-room suite was several dormitories down from Gundham's, styled to befit the Princess of Novoselic by her family's favorite interior designer no less. But no amount of replica antique furniture, portraits of her family and their ancestors, and china vases filled with constantly replenished fresh flowers (gifts, and those she bought herself) could muffle loud sounds.

And when she'd heard the growling, yowling, and array of barks accompanied by squeaks that sounded like rodents in distress, she couldn't help but pull on a silk robe over her matching silk pajamas, shove her feet into slippers, and plod down the darkened hallway to Gundham's room. A quick knock, her knuckles rapping twice against the door, had permitted her to speak with him. Surely such sounds couldn't originate anywhere else, unless one of his animals was trapped or otherwise in pain. In that case, it was still the right decision, she thought, to seek him out.

But to her relief, in lieu of an animal in distress, she peered over his shoulder to find five sets of eyes peering right back at her. All dark, all round, for sets belonging to the Four Dark Devas of Destruction, and the fifth to a small, fluffy dog, all in the midst of some sort of playful adventure in the middle of Gundham's dorm room floor.

Which, in and of itself wasn't troublesome: what was a problem was the possibility of someone less amused and forgiving than her coming to tell him off, and now, the fact he was holding a séance with his beasts and, to her dismay, had not invited her. Yet, it hadn't managed to put a damper on her excitement.

"Truly!?" She asked, her smile growing wider, inappropriately brighter, at his explanation. After all, it wasn't normal to feel enthralled and entranced by the idea of a seance. Or visiting a cemetery. Or exploring an abandoned place where people had been rumored to die in horrible, brutal ways, their spirits haunting the location unless they were properly purified. Of course, all of those things made Sonia Nevermind's heart skip a beat, her eyes sparkle. "You made contact with a ghost, or a spirit? Oh, Tanaka-san, that is most excellent indeed! Your evening sounds far more thrilling than mine! For I have only spent my otherwise unoccupied time with a marathon of demonic possession films."

With several new movies focusing on exorcisms being released in theatres later that year, it was time, Sonia thought, to revisit some of her favorite fictional possessions on screen. Unfortunately, when she'd asked most of Class 77-B if they cared to join her, she'd received a polite refusal at best, a screech and a declaration that she was strange and weird at worst. At the thought of the latter, she shuddered some, her long blonde braid, complete with a ribbon at the end to secure it tight, shuddering along with her.

"It's simply that it's nearing midnight and I imagine some of the other students won't take kindly to such noise at this hour," She reminded him. In his great seance, or playing with a variety of animal toys and sunflower seeds, he might have forgotten the time. "I didn't want you to be told off for it and-"

She paused, feeling the cuff of her pajama pant leg become taut, pulled away from her ankle. There, San-D looked up at her with pleading eyes and an even more pitiful squeak: she clearly had no scruples when it came to begging for attention and treats from guests. "Good evening to you too," Sonia greeted her, kneeling down with a smile and open palm for her to scramble into. Courteous of the hamster, Sonia thought, not to crawl up her silk pant leg. "I'm afraid I only come bearing advice, not food. I'm terribly sorry I have not come to visit with an appropriate gift." Standing upright, she held out her deva-filled hand to Gundham. "She's very polite to visitors, you know: a wise approach for negotiations for snacks."

@more-than-a-princess asked:

❛ i heard strange noises coming from your dormitory and just wanted to make sure everything is alright. ❜ (For Gundham!)

The stern look in the breeder's eyes shifted into one of surprise. He'd expected these academy walls to be soundproof. How was he going to explain away that he was babying his Pomeranian and his hamsters? They were just all so cute when they played together.

Hopefully she couldn't have made out just what those noises were. He could still save his reputation as an evil overlord!

"Very perceptive of you, Sonia. I know I shouldn't be surprised, but yet, you continue to show your affinity for the beyond." Gundham outstretched an arm to the side only to dramatically shift its position so his hand could rest in front of his face.

"You see. I, Tanaka The Forbidden One. Have untangled the chains of the afterworld and spoken to a phantom that once set foot on this very earth!"

Next, he'd drop his arm and puff out his chest to laugh confidently.

"Fuhaha! Muahaha! Not a single God in their respective pantheons can stop Gundham Tanaka from doing whatever it is he sees befitting of him at that time! Does a lion request to devour the gazelle? Does the earth request passage when it revolves around the great sun? No! And neither shall I!"

He sure hoped that was convincing enough. If she found out he wasn't doing a séance, but instead calling his ferocious beast a 'munchkin'. Only the worst could happen.

[giggly-squiggily]

Sentence Starters (A~L)

Updated 11/19/23

Full Masterlist

Black Clover

“Come on, Where’s that smile?” (Lee!Yuno, Ler!Asta)

"Damn how are you this ticklish?" (Lee!Finral, Ler!Zora)

"I could do this all day" (Lee!Zora, Ler!Finral)

"Oh that is IT! Come here!" (Lee!Nozel, Ler!Fuegoleon)

"Oh that is IT! Come here!" (Lee!Yuno, Ler!Asta)

“Take that back or else!” (Magna, Luck, Black Clover)

"Uh oh, is someone ticklish?" (Lee!Finral, Ler!Vanessa)

“You look grumpy” (Lee!Leopold, Lers!Mereoleona, Fuegoleon)

"Your laugh is adorable" (Finral x Reader)

Blue Lock

“Carry me, Reo” (Switches!Nagi, Reo)

“I swear if you come any closer…” (Lee!Niko, Ler!isagi)

“I am NOT ticklish!” (Lee!Raichi, Ler!Gagamaru)

“You’re still as ticklish as you always were.” (Lee!Rin, Ler!Sae)

“You know I’m older than you, right?” (Lee!Rin, Ler!Sae)

Buddy Daddies

"You think you can get away that easily? (Lee!Rei, Ler!Kazuki)

Bungo Stray Dogs

"No, no, no no no, no! Dazai-” (Lee!Fyodor, Ler!Dazai)

“Give that back!” (Lee!Dazai, Ler!Chuuya)

“I love when your face matches your hair.” (Lee!Chuuya, Ler!Dazai)

“So? I’m waiting?” (Lee!Tanizaki, Ler!Dazai)

“So that’s why you wear that hat…” (Lee!Fyodor, Ler!Dazai)

"You have ten seconds to hide, when we catch you, you're getting tickled" (Lee!Dazai, Lers!Atsushi, Kunikida)

Collar x Malice

“Did you really think you could hide it?” (Lee!Reader, Ler!Kazuki)

"Your laugh is too cute!" (Lee!Ichika, Ler!Okazaki)

"You said you weren’t ticklish, but when I get riiiiight here you let out these adorable little squeals. I’m getting mixed signals.” (Lee!Okazaki, Ler!Ichika)

Danganronpa

“B-But that’s not fair!” (Korekiyo x reader, Danganronpa)

"I warned you!" (Lee!Nagito, Ler!Hajime)

"Oh? Is someone ticklish?" (Lee!Kazuichi, Ler!Fuyuhiko)

"Take that back!" (Lee!Gundham, Lers!Sonia, Dark Devas)

"There has to be SOMETHING that makes you smile?" (Lee!Ryoma, Ler!Kaede)

"Your laugh is adorable" (Lee!Kazuichi, Ler!Akane)

"Your laugh is quite adorable" (Lee!Gonta, Ler!Korekiyo)

"What's so funny?" (Lee!Ouma, Ler!Kiibo)

"When's the last time you smiled?" (Lee!Korekiyo, Ler!Gonta)

Demon Slayer

“Akaza informed me of an…interesting mannerism you possess.” (Lee!Douma, Ler!Kokushibou)

"Don't beat yourself up when you make mistakes" (Lee!Rengoku, ler!Gyomei)

"If you can focus on your breathing while I'm tickling you, then training can be over for the day!" (Tanjiro x Reader)

"Hey, do you like raspberries?" (Lee!Tanjiro, Ler!Sabito)

"I suggest you run." (Lee!Tanjiro, Ler!Muichiro)

“I thought you said this wouldn’t be a problem?” (Lee!Sanemi, Ler!Tengen)

"Imagine if your enemies found out about your ticklishness? You'd be done for!" (Switches!Giyu, Tengen)

"Is this a bad spot?" (Lee!Rengoku, Lers!Tengen, Mitsuri)

"It's alright to take a break." (Ler!Kagaya, Lee!Gyomei)

“Not again…” (Lee!Sanemi, Ler!Giyu)

"Not there? What about here?" (Lee!Obanai, Ler!Misturi)

"Not there? What about here?" (Lee!Giyu, Ler!Sabito)

"Not there? What about here?" (Switches!Tengen, Rengoku)

"Not there? What about here?" (Lee!Zenitsu, Ler!Tanjiro)

"Oh that is IT! Come here!" + "Your smile is so pretty, I think I'm in love!" (Zenitsu x Reader)

"See? He's not so intimidating now, is he?" (Lee!Genya, Ler!Tanjiro)

"Wait, are you ticklish?" (Lee!Obanai, Ler!Mitsuri)

"Was that a laugh?" (Lee!Genya, Ler!Tanjiro)

When's the last time you smiled?" (Lee!Muichiro, Lers!Tengen, Rengoku)

“Where else are you ticklish?” (Lee!Douma, Ler!Kokushibou)

“Why are you being so mean?" (Lees!Inosuke, Zenitsu, Lers!Tanjiro, Nezuko)

"Wow, your smile is adorable!" (Lee!Gyomei, Lers!Tengen, Rengoku)

"You are so ticklish, aren't you?" (Lee!Giyu, Ler!Rengoku)

"Your laugh is adorable" (Lee!Giyu, Ler!Gyomei)

“You look sad.” (Lee!Kagaya, Ler!Mitsuri)

“You really think you can get away?" (Lee!Tanjiro, Ler!Zenitsu)

"You started this, and now I'm gonna end it!" (Switches!Ten-Ren-Giyu)

"You two are adorable, it's killing me!" (Lees!ChaosTrio, ler!Gyomei)

Dr. Stone

“I’m too ticklish for that.” (Lee!Senku, Ler!Gen)

"Let's see who's more ticklish!" (Lee!Gen, Ler!Senku)

"Is this a bad spot?" (Lee!Ukyo, Ler!Chrome)

“Promise you won’t tell.” (Lee!Ukyou, Ler!Chrome)

"Oh? Is someone ticklish?" (Lee!Gen, Ler!Senku)

“Stop putting your feet on me, you’re freezing!” (Switches Gen, Senku)

“What’s so funny, huh?” (Lee!Gen, Ler!Senku)

“You’ve been annoying me for the past 10 minutes! Come here!” (Lee!Gen, Ler!Senku)

"You really shouldn't have done that." (Lee!Senku, Ler!Gen)

Fire Force

"I'm not ticklish!" (Lee!Shinra, Lers!Benimaru, Arthur)

“I’ll give you five seconds to run” (Lee!Arthur, Ler!Shinra)

"Oh? Is someone ticklish?" (Lee!Viktor, Ler!Vulcan)

Food Wars

"I'm already smiling, see?" (Lee!Takumi, Ler!Isami)

"Your quite sensitive for someone so serious!" (Lee!Akira, Lers!Alice, Ryo)

“You think you’re better than me?” + “Let’s see who’s better between the two of us!” (Switches!Takumi, Soma)

Free! Iwatobi Swim Club

"Is this a bad spot?" (Lee!Haru, Ler!Gou)

"Oh, is someone ticklish?" (Nagisa x Reader)

"Oh? Is someone ticklish?" (Lee!Ikuya, Ler!Haru)

“This is what you get for annoying me!” (Lee!Rin, Ler!Sousuke)

"You're not going anywhere." (Lee!Rin, Ler!Makoto)

"You have five seconds to run" (Lee!Rin, Ler!Haru)

"What's gotten into you? You've been acting like a child the whole day!" (Lee!Ikuya, Ler!Hiyori)

"When's the last time you smiled?" (Lee!Sousuke, Ler!Rin)

"Why the long face?" (Lee!Ikuya, Lers!Kisumi, Asahi)

Fruit’s Basket

"I didn't know bunnies were so ticklish" (Lee!Momiji, Ler!Yuki)

"Is this a bad spot?" (Lee!Yuki, Ler!Kakeru)

"Oh? Is someone ticklish?" (Switches!Kyo, Yuki)

"Oh that is IT! Come here!" (Lee!Tohru, Ler!Kyo)

Haikyuu!!

"Don’t start fights you can’t finish.” (Lee!Tsukishima, Ler!Yamaguchi)

"Don't make me go full tickle monster on you!" (Lees!Tsukishima, Kageyama, Ler!Daichi)

"Do you want me to tickle you?" (Switches Kageyama, Hinata)

"Hey, do you like raspberries?" (Lee!Daichi, Ler!Suga)

"I can't last that long!" (Lee!Kageyama, Ler!Suga)

"I just want a hug!"(Kageyama x Platonic!Reader)

"Okay, you know what? That's it!" (Lee!Kuroo, Ler!Yaku)

"Pfft...hey, wake up, you're tickling me!..."(Lee!Kuroo, Ler!Tsukishima)

“Tickling is totally cheating!” (Lee!Tsukishima, Ler!Kuroo, Ler!Bokuto)

"We finally meet again, Tobio" (Lee!Kageyama, Lers!Oikawa, Iwa)

"Why are you trying to hide?" (Lee!Kuroo, Ler!Bokuto)

"Why are you trying to hide?" + "Your laugh is adorable" (Lee!Tsukki, Ler!Kuroo)

"Would it kill you to loosen up?" (Lees!Asahi, Daichi, Lers!MeatIsGodTeam)

"You're making us look bad!" (Lee!Daichi, Ler!Suga)

"You cannot escape us!" (Lee!Kageyama, Lers!Tsukishima, Yamaguchi)

"You go high, I'll go low." (Lee!Kuroo, Lers!Kageyama, Tsukishima)

“You have the cutest laugh!” (Lee!Tsukishima, Ler!Kuroo)

“You look so cute smiling!” (Lee!Tsukishima, Ler!Kuroo)

“You really didn’t think, this was going to work did you? (Mattsun x Kuroo, Haikyuu!!)

“You remember the safe word, right?” (Lee!Suga, Ler!Daichi)

Hell’s Paradise

"Why are you trying to hide?" + "When's the last time you smiled?" (Switches!Gabimaru, Yui)

Hunter x Hunter

"Do I have a chance with you?" (Chrollo x Reader)

"Gotcha! You really thought you could get away with that?" (Lee!Gon, Ler!Leorio)

"I didn't know you were ticklish here!" (Lee!Killua, Ler!Gon)

"Oh that is IT! Come here!" + "Oh? Is someone ticklish?" (Lee!Kurapika, Ler!Gon)

"Sway with me" (Lee!Reader, Ler!Chrollo)

"What happens if I do this?" (Lee!Gon, Ler!Kurapika)

What? I'm not even doing anything! (Lee!Kurapika, Ler!Leorio)

"When's the last time you smiled?" + "Why are you hiding?" (Lee!Gon, Ler!Killua)

Jojo’s Bizarre Adventure

"You can use your stand to stop bullets but not tickles?” (Lee!Jotaro, Ler!Kakyoin)

Jujutsu Kaisen

“Did..did you just call me dad?” (Lee!Megumi, Ler!Gojo)

“Hey, what’s this?” (Lee!Mahito, Ler!Reader)

“I’m barely touching you!” (Lee!Itadori, ler!Sukuna)

“I’m too ticklish, Satoru, don’t!” (Lee!Geto, Ler!Gojo)

"Is there something on my face?" (Lee!Yuji, Ler!Nobara)

Oh you thought you could get me?” (Lee!Itadori, Ler!Gojo)

"Poor ticklish baby” (Lee!Nobara, Ler!Mai)

"Revenge is mine! (Switches!Yuta, Maki)

"We're gonna get you!" (Lee!Itadori, Lers!Gojo, Namani)

"You like this, don’t you?” (Lee!Gojo, Ler!Geto)

“You're telling me you can exorcise special grade curses, but completely crumble from a few fingers? (Lee!Yuji, Ler!Megumi)

[asmolboy]

OK but what if Ibuki was a blackened? Thought to make a bandaid perspective of victim Soda. + mostly soudam but slight bits of bandaid platonic or romantic is your preference.

Ibuki started to get a bit anxious from the lack of killing for the past few days. She had a feeling that a motive was coming in and that it would take out one of the easiest targets. She didn't want any of her remaining close friends to die, Mikan was the most at risk. She was meek, nice and submissive. Easy target. She couldn't risk it.

"hey Soda can you help me out dude?" she asked poking him, "yeah? What is up Ibuki?" "after my latest practice sesh I ended up breaking a thing that I think is mechanical and need your help fixing it so pretty please?" she asked looking at him with wide puppy dog eyes. "sure! I'll just get my tools, meet you at the music venue?" she nodded quickly, "yes! See you there!" he ran off. Ibuki let out a sigh of relief before her expression dropped, "come on Ibuki you got it. Just do it and it'll be OK." she walked out going to the venue, she felt ashamed. Ibuki made it in, she did break something so that he would be a bit distracted so she could kill him with little resistance.

"hey Gundham I have a question did I leave my tool box here? Couldn't find it in my cabin." Gundham turned to him from his devas' cage, "oh correct. You had forgotten your automaton taming tools here I choose to make sure that none of my demon beasts would attempt to entertain themselves with your possessions." Soda smiled wide walking over to him, "aww really?" Gundham nodded handing him his toolbox, "what automaton will you be taming today?" "oh I won't be working on anything new Ibuki just needs my help to fix something at the music venue," he took his tools turning to the door being stopped by a hand on his shoulder, "please. My dear companion Kazuichi please stay safe. If you are in any danger just call my name and I will come to protect from any harm." Soda smiled pulling his beanie off turning to him putting it on Gundham's head "I will. If you ever need any help call my name and I will come to protect and help in any way I can." Gundham smiled, "I'll see you soon!" "til we meet again."

"great to have you here Soda!" she smiled wide, Soda smiled looking at her. "great to be here can you show the damage and I'll see what I can do." he said as he walked in, she closed the door. "it's the speaker over there," Ibuki pointed to a speaker furtherest from the exist. Soda ran to it, "uhh Ibuki this isn't broken one bit. It's in perfect condition-" she raised a guitar, not her own she cared for that thing too much to use it, over her head. "Gundham!!!" he screeched, the guitar hit his shoulder throwing him to the ground. She hit him a couple more times before dropping the guitar and making a run for the back exist. Ibuki made it out before she ran to the front, "what's going on here?!" she yelled out. Gundham ignored her running quickly away a couple steps before ramming himself into the door, "Soda needs help! The door is jammed and we need to make it through. Can you help us?" Hajime said running a couple steps before ramming into the door along side Gundham who had at this point cut himself off from anything else but the door. "Got it!"

It was a few more rams the door flew open, "Kazuichi!" Gundham sprinted to his side, Ibuki stepped away from the door. "keep your strength!" he yelled picking Soda up running out of the door as fast as his legs could take him. Ibuki followed him a little bit behind, "please let him be OK or at least dead quickly." she whispered under her breath.

"cleric! Kazuichi needs your remedy!" Mikan ran to him shock lacing her features, "o-oh dear! Take him this w-way!" she directed leading him to an empty room running to open the door, "g-gundham...-" "keep your strength my companion it will all be all right!" he gently placed Soda onto the empty hospital bed. "Gundham I need you to leave so I can properly treat him please." Mikan told him quickly disinfecting her hands and putting on medical gloves and a mask, her hair being tied back earlier as she had been keeping the hospital area in good condition. Gundham nodded and left, "please heal him well..." "I'll do my best."

Ibuki walked in to find Gundham pacing in the waiting room, "is he OK?" she asked walking to him, "the cleric of our class has yet to return from her healing ritual to inform me of the results." she blinked a bit, "Mikan isn't done treating Soda or tell us if he is alive." Sonia clarified. "oooooooooooh well that's sad." she looked low but she couldn't help but feel like she was just waiting for Mikan to tell them that he was dead.

"hey everyone... I hate to inform you here today that I have not succeeded in saving Soda from d-death. It-t was too late. I-I'm sor--rry..." Mikan stood infornt of her classmates, Gundham was in pained silence tears streaming down his face. "m-may I see his soul's old vessel?" he asked looking at Mikan with a pleading look. "of c-course..." she stepped aside letting him past. Ibuki went to Mikan putting a hand on her shoulder, "are you alright?" she only shook her head, "loosing a friend never gets easy. I just hope that whoever did it gets the punishment they deserve."

Gundham went to his side he took hold of his hand, "still warm..." he ran a hand down his face to his cheek, "I'm sorry I couldn't bring you salvation..." he cried taking Soda's limp body into a tight hug. "I will find whoever has chosen to express such a wrathful action against you and make them pay for what they have done."

"multiple animals commented on the lack of any sound of breakage the previous night or the morning of his death. The door was found to have glue which was not in either his toolbox or in the music venue but Sonia and Mikan had it their dorms both of which would not question Ibuki needing it. He told me that she wanted help with something she broke and came to my cabin to get his tools he forgot previously." Ibuki was frozen in place as he spoke, "you are the only person that actively would go to the music venue and thus know all of the ways in and out and have lied to say that you just came from elsewhere. You helped so that it wouldn't be suspicious and so that it'd be hard to accuse you of what you've done." he spoke glaring at Ibuki, "but Ibuki was friends with him-" "and we've seen so many of our class die and be killed by those that we called friends in the past what makes you Mikan think that she would be no different if there IS evidence. The animal's testimony may be dubious but you and Sonia can say IF she did ask for the glue used to jam the door." Sonia looked in between them, "he does have a good point. I did give her the glue because she wanted to fix something a few days ago." everyone looked in between each other. "is this true Ibuki?" she froze looking at them before putting her head down in shame. "I-I did it... I hate to admit that I did something so horrible but at that moment I felt like it was the only solution..." Gundham cast in his vote first. "you could of chosen anyone and yet you have chosen my dearest companion's life. I am utterly disgusted at this act of of violence. I'd be very honored to know why you have done such things before you take your place in hell." Ibuki cried as the votes came in, "I just wanted to keep us from a getting a even worse motive from Monokuma..."

It had been a few days since that trail. He looked through many of Soda's notebooks, filled with things from basics to some highly complex things that Soda probably saw as really easy. "alright. I can attempt to replicate this in a similar way." he worked on a bit of machinery, he struggled a bit but smiled tears leaving his eyes. "I wish I could learn how to tame the beasts of metal that you do along side you Kazuichi..." he smiled tears rolling down his cheeks. The devas tried to comfort Gundham but he was very tired emotionally.

The game ends. They all wake up. They reunite and it is all OK once more. Aside from all the mental scars that come from being in a killing game if it was real or not.

Hope yall liked this one. Sorry for the slightly sloppy last paragraph started getting hit with my stomach deciding to kill me for the first time since last week. :) guess I lost my record of days without extreme stomach pain. 8 days so better than 2!

[tharrb]

Digimon tamers retrospective- Episode 27

So it seems that, despite digimon being more feral in this continuity, there are small outcrops of civilization here. It is implied the the catalyst not only made it easier for digimon to digivolve, but also made them more sentient

Of course, most digimon still operate on their primal instinct due to the catalyst being hidden away, which is why theses villages are rare

Jeri: “ima fuckin SCREAM”

Did not expect a ghost rider vs digimon crossover

One weird thing I’ve noticed: some digimon have aged variants as seen here the baby and elderly mudfrigimon(maybe it’s to reflect their mental age)

Also For some reason the English dub refers to the mudfrigimon as chuchidarumon

Jeri likes the taste of dirt apparently

And the dog deva caturamon. He’s probably the most destructive deva of the bunch, yes even more than vikaralamon, for reasons that will quickly become apparent

Impmon:” Ima fuckin SCREAM”

I think Tom Wyner did an excellent job voice catsuramon. He really plays up the sinister vibes

We learn that the devas and the sovereign have a lais sez faire approach to ruling the digital world, seeing as how very few seem to know their name

So the village seems to gather discarded data in the form of data packets, which is how I presume the mudfrigimon make more of themselves

We never find out just what behemoth is. My guess is that it’s similar grani; a non-digimon program that somehow gained a digi core.

So, Henry and takato get into their first and only major disagreement in the show on wether to stay and help the village fight behemoth. Henry wants to leave to continue the search for calumon, while takato doesn’t want to leave the mudfridgimon defenseless

Calumon is stuck in the forest of rejected fruitloops. He’s sad because he prefers Reese puffs(and because he misses his friends)

Strange that catsuramon choose impmon of all digimon. Sure he’s predispositioned to hate humans, and is weak willed enough to be manipulated, but so are a lot of digimon who are a lot stronger than impmon. Maybe he could sense a great power resting deep inside the little runt…

Impmon:”how dare you suggest I actually like those jerks and hide my loneliness behind a wall of snark and misanthropy!”

Catsuramon also makes impmon think he’s returned to ai and mako, showing he really does want to go back…only to show that he’s been replaced(and that they haven’t matured)

(Of course this could all be fake)

“There simply no place for you in the real world. We are the only real family you have” definitely not a cult

One particular disturbing thing about catsuramon is that he uses the same tactics as the very enemy he and the devas are trying to stop, right down to using a (very downed down)version of the the d-reapers mind screw. Beware he who fights monsters indeed…

“Guilmons gone berserk!” oh, you have no idea jeri

Catsuramons smile man…

Takato was 100% ready to get possessed to save guilmon

“The devas they defeated were never uploaded. Instead their data was discarded as if it were refuse” the weird thing is…catsuramon is right. The tamers stoped loading opponents digimon because they no longer needed to(and in hopes that it might create new digital life)

Impmon is very clearly struggling with his conscience when catsuramon tells him to kill his friends to become stronger, and yet he’s so desperate to be someone strong that he disreagards that little voice in his head telling him to stop…

“THEN RELINQUISH YOUR SOUL!”

🎶can you feel it, your changing, your changing, your changing alright, I hope your satisfied🎶

Also, there’s something darkly ironic about the dog deva(an animal associated with innocence and unconditional love) being the one to enact this deal with the devil. Doubly so , considering catsuramon is a holy beast digimon

The outline of zhuqiaomon looks fucking demonic in this scene

Leomon:”don’t worry takato, I know how to save guilmon”

Leomon:”vibe check,bitch”

It can’t be a coincidence that that a pit of lava appear and behemoth just feel in and emerged with Beelzemon. Considering it never tried to control him, I think it was searching for him…

Headcanon that impmon is a reincarnated demon lord(if ryo can travel between universes, I don’t see why impmon can’t)and behemoth was running around looking for his master

Imagine that when the lava pit opened up, crest of gluttony flashed…

Also Beelzemon goes in the opposite direction of his targets. Maybe he wants to test his powers out first…

[dailydharmadosage2017]

The Story Of The Monk Kyunte

The kindness of a virtuous teachers is beyond words, in fact, immeasurable and boundless! In what manner do the virtuous teachers benefit all beings with their kindness? By explaining the proper teachings and for this reason, even if it is a verse of four lines, as long as one hears it and apply accordingly like a dutiful student, then the benefit will ultimately belong to the student.

The Story Of The Monk Kyunte

A group of merchants were on their way to a far country to trade, when a dog followed them and stole a piece of meat from one of the merchants. Enraged, the merchant broke the dog's legs and left it in the desert to die.

The Noble Sariputra, with the supramundane power of his deva eyes, saw the dog lying in misery and pain from its injury and starvation. In his compassion, he donned his religious robes, flew to where the dog was and fed it. The dog gratefully ate the food, and after Sariputra taught it the Supreme Dharma, it died and was immediately reborn as the son of a Brahmin in Sravasti.

One day, Sariputra was on his alms-round alone when he came to this Brahmin's door. The Brahmin noticed that Sariputra was alone and asked where his companion was. Sariputra replied that he had no companion, but if the Brahmin had a son, he would gladly accept the son as his companion. The Brahmin then promised to offer his son, Kyunte, to Sariputra when he is older.

Seven years later, Sariputra went to the Brahmin and as promised, the Brahmin gave Kyunte to him. Sariputra then ordained the boy and taught him the Supreme Dharma. Kyunte's mind was liberated and he attained not only the bliss of an arhat, he was also endowed with the five powers and grew perfect in wisdom.

Kyunte was rejoiceful that he was able to meet Sariputra and become a monk with the attainment of bliss. Wondering what was the cause that took place in his previous life for him to attain such bliss, he used his power of knowledge to investigate and realized that he had been a dog previously, and because his present teacher, Shariputra, had taught him the Dharma then, he had now obtained a human body that he is able to attain bliss.

Upon this realization, Kyunte was so grateful for his teacher's kindness and compassion that he made a vow, "I have been liberated from suffering through my teacher's grace. Out of respect for the teacher and in gratitude, I shall never leave him or cease to honor him in this lifetime. "

* The story below has been adapted from the translated version of the Sutra of the Wise and Foolish by Dr. Stanley Frye.

Food For Thought

"I have wandered for a long time through cyclic existence, and they search for me; I have been asleep, having been obscured by delusion for a long time, and they wake me; they pull me out of the depths of the ocean of existence; I have entered a bad path, and they reveal the good path to me; they release me from being bound in the prison of existence." - The Ten Teaching Sūtra

All virtuous teachers, like the Noble Sariputra, possess the same characteristics - because of their compassion upon seeing us ignorant in the midst of the long nights of suffering, they desire to protect us from cyclic existence. When we are burning by our blazing fire of afflictions, and they instruct us with dharma practice, like quenching fire with rain clouds. When we aspire to advance to perfect enlightenment like the Buddha, they pull no brakes to show us the  direction and escorting us.

In the process of the dharma practice of gaining realization, it starts off with us being presented with the teachings, understanding the teachings and explained how to practice the teachings, followed by gaining faith in the teachings through the benefits of the practice, then in the end realization is attained.

However without a virtuous teacher to present us with the teachings right before the start of the process, there would not have been such a process in the first place. Thus all the benefits and goodness that we experience now, even the human life that we have now, all originates from our virtuous teachers.

The above reflections is based upon personal contemplation from the learning of the dharma teachings at BW Monastery. If dharma teachings interest you, catch more snippets at BW Monastery - https://bwmonastery.org.sg/discourses/

[drmatchupmode]

Hi can I please have a match up? I'm an 16 yr old 165 cm albino girl who has lesbian parents and oldest a total of 13 kids, we are all named after Greek gods and goddesses. I work in a vet, I love animals a lot, sometimes I treat siblings like one. ( One of them knows hot scratch his ear like a dog, IDK how ) listening to Fall Out Boy, and reading about occult and witchcraft and sometimes doing rituals. I also love watching a playing horror movies and games.

Hello dear!💕 Thanks so much for requesting!! I had a bit of trouble matching you up with someone at first, I was conflicted with choosing one of many choices. Hopefully you’ll like who I went with ☺️

Based on your description, I decided to match you with…..

Gundham Tanaka!!!

There are various factors relating to your background and overall qualities you possess that I think would make you and Gundham develop a somewhat unlikely, but strong relationship. First of all, the most evident relation the two of you share is your love for animals. Some may call it a bit obvious, but it is basically an essential key for developing a relationship with Gundham. Considering the fact that Gundham is quite closed off, having common likes and interests as him serves as a great way to create a bond between him and anyone, especially if that common interest is animals. If you were to treat his Dark Devas with care and the knowledge you’ve obtained from working in the vet, he’d immediately have a soft spot for you. Another common interest you share is the occult. Through the occult not only would you be able to bond, but since his dark lord behavior is heavily based on occult ideologies and beliefs, I believe in someway he’d feel like you’d be able to understand where he is coming from with his way of conducting himself. Along with that common interest you also both enjoy doing rituals. There is also another particular reason why I matched you together. Gundham is often solitary and although he often mentions he likes being alone, it is very much alluded that he mostly grew accustomed to it due to him being consecutively lonely. He has also alluded that he has quite a few family problems, like not being accepted by either side of his family. As someone who comes from a more family-oriented background, if you were to transmit a similar amiability that you might share with your younger siblings or  comes from your background, you could offer Gundham some of the warmness that he did not fully receive while growing up. This could eventually help him heal some of the past scars of his childhood and you could also help him slowly let go of his distrust of other people.

Headcannons:

The moment you start to play with his hamsters he is in absolute awe

So many thoughts go through his head: Why aren’t you affected by the poison running through his veins? How can a mere mortal interact with the Four Dark Devas of Destruction? How come the Dark Devas like you so much? 

The Dark Devas immediately fall in love with you

Could it be that you are actually a demon like him?

You tell him your name, he starts thinking…

IS IT ACTUALLY THAT YOU ARE A GODDESS FROM THE UNDERWORLD?!

You tell him no, though he does not believe you as you were able to be in contact with the Dark Devas….interesting indeed

You bond over your love of animals and the occult

As expected of a goddess, only the best of the best

He eventually falls in love with you

When he confesses he is a total blushing mess

Of course you say yes

Every time you show him any type of romantic affection or engage in PDA with him he gets super flustered 

He’s reluctant to admit it, but his favorite sibling is the one that knows how to scratch his ear like a dog

He tells you he doesn’t enjoy listening to Fall Out Boy, though you know he secretly really likes it

He also tells you how he doesn’t understand how people get scared with horror games and movies

You offer to play a game/watch a movie, he reluctantly agrees

Cut to him not being able to sleep at night

You’ll often suggest rituals to do and will often do them together

He isn’t particularly interested in witchcraft, but if you want to talk about it or mention it to him he will always listen intently 

Is so proud to have his goddess at his side

Other options: Tenko Chabashira, Korekiyo Shinguji

I unfortunately do not feel very good today, and I might be a bit more sluggish than usual, so I have to admit that I’m having a bit more trouble writing than usual, but nonetheless I hope you’ll be able to enjoy this matchup. If you feel like you weren’t portrayed correctly/I misinterpreted your information let me know and I’ll make the corrections!

[decaffeinatedlightluminary-blog]

Pre-human Jinn race: God endures some of them in the human population

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Pre-human Jinn race: God endures some of them in the human population

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By Dr. P. R. Palodhi

‘Men worshipped the Jinns and most of them believed in them’ (Qur’an, 34: 41); ‘True, there were persons among humankind (minal-‘insya) who took shelter with the persons among the Jinns (minal-jinni). But they increased them in folly’ (Q, 72: 6);‘O you assembly of Jinns! Much toll did you take of men (Q, 6: 128)’; ‘Verily ye unbelievers, and the false gods that ye worship besides Allah, are but fuel for Hell! To it will ye surely come’! (Q, 21: 98) 

The Qur’an has repeatedly addressed to people on earth by calling: “O ye assembly of Jinns and men” (Q, 6:130; 55:33). And Surah 55 (Ar-Rahaman) addressed both Jinn and human to inform that:  ‘He has let free the two bodies of flowing water, meeting together: between them is a barrier which they do not transgress,’ (Q, 55:19-20); ‘Soon shall We settle your affairs, O both ye worlds! O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and earth, pass ye! Not without authority shall ye be able to pass!’ (Q, 55: 31-33)  

The word ‘Jinn‘ was revealed by God in the Qur’an more with regard to their ‘trickeries’ rather than in absolute physical sense. In different forms the word ‘Jinn’ has been mentioned in Qur’an for 51 times (likewise the word ‘curse’ (la’nah) is also enumerated for 51 times). The Jinn race is called Jaaanna (Q, 15: 27); and Jinnah means person possessed by Jinns. Janna (Q, 6:76) means to cover, hide, conceal; also means to become possessed insane. Echoes of the word ‘Jinn’ could be heard in other ancient traditions – like Chinese and Indians. The forbidden fruit is called in Chinese as ‘Jin Fruit’. India has ancient religion of Jinas called Jainism which traces its origin in Mahavira of Jñâtr or Nata clans – an elder contemporary of Buddha, and is referred to in Buddhist writings as Nataputra (son of Nata) [see: ‘The Encyclopedia of world religions‘, Merriam-Webster,p.780, 1999]. We find epithets of Buddha as Jina-lankara (Jewel of the Jinas), Jina-carita (Jina trait) etc [1]. But very intriguingly the Biblical scholars abstain from using the term ‘Jinn’ – although it is in Biblical tradition where God revealed the specific racial names (anakim, nephilim etc) with geographical locations of the pre-human giants, strangers, and aliens etc. The very concept of Jinns in Bible has been jeopardized by the pagan expressions like ‘fallen angels‘ or ‘sons of God’ who used to marry daughters of men (Gen, 6:2-7) etc. Christian concept of fallen angels probably crystallized following the Apocalyptic writings which tended to symbolize the astronomical phenomena (Isa. 14: 12; comp. Job, 38: 31, 32). As regard such blasphemous expressions, William Henry Green quoted (in Birney, p. 45): “the whole conception of sexual life, as connected with God or Angels, is absolutely foreign to Hebrew thought“. In Bible (Mat, 22:30) indicates that Angels do not marry. The Hebrew Bible gives us no reason to believe that Angels have a gender or are able to reproduce. However, this did not prevent Josephus (Antiquities 1.73) or the authors of Jubilees and present Biblical writings from equating the “sons of God” with the Angels, even in a sexual context. Aftermath of Biblical tradition clearly shows that the Christianity has deviated in several respects from the revealed path of Prophet Abraham and Prophet Moses. In Christianity formalizations of doctrine have been decided not by the near apostles but by holding the Councils (similar to Buddhism). Clement of Alexandria (150-214 AD) and his successor Origen (185- 254 AD), the most important theologian of early Christianity after Augustine, were the pupil of the mysterious monk Ammonius Sakkas (300 AD) – an advocate of oriental paganism and Buddha. The origin of the Catholic Church is the tragic compromise of Christianity with the pagan religions that surrounded it. Instead of proclaiming the gospel and converting the pagans, the Catholic Church “Christianized” the pagan religions, and “paganized” Christianity to a great extent. Thus millennia old Prophetic tradition of Bible appears to us as if utterly ignorant of the creational aspect of Angels, Jinns, and Humans! God informed in Islam: (I) Angels are created at first from light all at once, they are emissaries of God who never sin, do not reproduce like Jinns and humans, they are free from thirst and hunger, and do not grow or develop via aging process; (II) Jinns, celestial or earth bound, are created from fire before humans, enjoy a period of freedom upon earth, and reproduce and have thirst and hunger like  men; Jinns are of three types: flying, stationed in one area, and animals like creeping and dogs etc; and surely God created human-like forms among the Jinn kind (rijaalim-minal-Jinni, Q,72:6), that is why God permitted Jinn race to share wealth and children with Adamites (Q, 17: 64). God raised humans (Insaan) from the posterity of former people (Q, 6:133), and this is a process which involves blending of Jinns and Adamites encompassing various aspects of primordial ‘soul’ and its receptacle ‘body’.     

The Bible, Talmud, Midrashim and many other sources inform that in the antediluvian time there were giants in the earth in those days who could be none but the Jinns. Descendant races of pre-human giants were great many, both in variety and number, who spread out in all ancient civilizations of Mesopotamia, Egypt, Indus and China. Plethora of mythological archives all over the world consistently mentioned about separate creations of the gods and the men; these gods (dingir/akh/devas etc in varying tongues) could be like human or other forms, earth bound or extra- terrestrials, and who did overwhelm the entire world of ancient people with worship of huge stone idols and thereby making early men subservient to the pagan polytheism. Archaeology unveiled a prolonged history of fabulous stone cultures and scientific linguistics had thrown lights upon enigmatic pictorial languages which continued from the time of pre-humans down to the humans.Hebrew Bible has mentioned about the pre-human race of giants Anakim (who traced their ancestry to Anak, the descendants of Arba (Josh. 15:13), and ancestor of the Anakites. The archives of Sumerian paganism corroborate this by parallel mention of the Anunnaki – whoare children of their patriarch god Anu, depicted variously in myths as humanoid, at other times they are bird-headed with wings, often they are Reptilian in appearance especially when depicted as warriors, and sometimes they are shown as a combination of several types of entities. Igigi were their sky gods, and Anunnaki inhabited the earth after being banished from heaven. A ziggurat of Anu (crowned by a white temple) was built at Uruk of Jamdet Nasr period probably around 3000 BC. Anu’s father was Anshar (Sumerian god of the celestial world who was born of the serpents Lakhmu and Lakhamu). Anshar mated with his sister Kishar (Anu’s mother) and in myths she was depicted as the earth and female principle), and they produced the great gods. The Babylonians said that the fish-men brought them civilization. The first and most famous was called Oannes or Oe, who was thought to have come from a ‘great egg‘. The Chinese have maintained that their civilization was founded by amphibious beings that had a man’s head and a fish tail. In un-deciphered Indus, and Harappan inscriptions and deciphered Near Eastern, we come across far too numerous ‘fish signs’ suggesting the name of divinities. In Greek and Roman mythology, the Oceanids were the three thousand daughters of the Titans Oceanus and Tethys. In Greek mythology the Oceanids were with saltwater and the Nereids specifically with the Mediterranean. Remnants of the Anakim remained in Gaza, Gath, and Ashdod even in the time of Joshua (1500-1390 BC) as seen in Joshua 11:21. Josephus wrote that one could see the bones of the Anakim “to this very day, unlike to any creditable relations of other men” (Antiquities 5.126). Cimon is said to have recognized the bones of Theseus on the isle of Scyros by their enormous size (Plutarch, Theseus 38), and Pausanias in his Guide to Greece speaks of two separate caches of giants’ bones that one may visit in Arkadia (8.29.4, 8.32.5). Interestingly, in 1952 two British scientists analyzed the blood of five Inca mummies discovered at Cuzco (now in the British Museum in London). One had shown a blood group with an Rh factor that nobody had seen anywhere in this world before, while another mummy had a blood group that was very rare among other American Indians. Most interestingly, the same blood types are found in Egyptian and Inca mummies, preserving the rare blood that was not of this known human world.

More insight into races of pre-human giants (From: Jewishencyclopedia. com):

 (A) “Nefilim” (Gen. 6: 4a), an extinct (mythological, only semi-human) race, inhabitants of the earth before the Flood who interbred with daughters of human. In Num (13: 33), this name is used of the pre-Israelitish population of Palestine. Gen (6: 4b) calls them the (B) “Gibborim” = mighty men. In the singular (in Job, 16; 14) this word is translated “giant” (“mighty man”). (C) “Refa’im“, a collective appellation for the pre-Canaanite population settled both east and west of the Jordan and described as of immense height (Deut. 3: 11; II Sam. 21: 16-21); the singular occurs as “rafah” (with the definite article, “the giant”; II Sam. 21. 16, 18, 20, 22) or “rafa‘” (I Chron. 20. 4, 6, 8). In the account of the war of the four kings (Gen, 14) the Rephaim are mentioned among the defeated (verse 5), along with the Zuzim, the Emim, and the Horim, peoples cited in Deut. ii. 10, 11, 12, 20, 21 as autochthons of Palestine; with the exception of the last-mentioned, they were said to be “powerful and numerous and tall,” and considered to be Rephaim like the Anakim, the context showing that the Horim as well as the Avim (Deut. 2: 23), even if not explicitly described as such, were also deemed to have belonged to these prehistoric Palestinian tribes. In Gen, 14, the Rephaim are enumerated along with the Kenites, the Hittites, etc, as being in the land in Abraham’s time. Before the conquest, OG, the King of Bashan, is mentioned as the only survivor of the Rephaim (Deut. 3: 11) east of the Jordan, while the Anakim were located west of the river (Num. 13: 22; Josh. 14: 12-15, 15: 13; Judges i. 20), as well as among the Philistines (Josh. 11: 21, 22). Even near Carmel (Josh. 17: 15) they were settled, and the name “valley of Rephaim” (Josh. 15: 8, 18: 16) indicates their early presence near Jerusalem (comp. “Avim,” a Benjamite city, Josh. 18: 23). Under David these giants are connected with Gath (I Chron. 20: 6-8). Goliath (I Sam. 17), Ishbi-benob, Saph (= “Sippai“; I Chron. 20: 4), Goliath the Gittite (“Lahmi, the brother of Goliath the Gittite”; I Chron. 20: 5), and a man of great stature with 24 fingers and toes (II Sam. 21: 16, 22; I Chron. 20: 4-8), are mentioned as born to “the giant.” This giant may have been the Goliath that was slain by David, or the phrase may mean that these men were of the breed of the giants living at Gath.

I. GOD REVEALED THE MYSTERIES OF JINNS’ PAST, AND LATER MIXING OF RACES: 

In order to gravitate toward pre-mental Truths behind our existence, human speculations based upon temporal relativism of the day make little sense. Human enquiry demands attention into everlasting ‘words of God’ than that of ephemeral vagaries of human individualism. Let us turn to what God revealed (Qur’an, 18:50) about Satan Iblis, the leader of the Jinns who abhorred Adam’s creation.  

Satan said to God: “Seest Thou? This is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway – all but a few!” (Q, 17: 62)  

And God said to Satan: “Go thy way; if any of them follow thee, verily Hell will be the recompense of you all — an ample recompense. And arouse those whom thou can among them, with thy seductive voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children ; and make promises to them,” But Satan promises them nothing but deceit.’ (Q, 17: 63-64)

Revelation came before in Bible (Gen, 3: 4-5), and again in Qur’an how Satan (Jinn Iblis) whispered to Adam: – “O Adam! Shall I lead you to the tree of Eternity and Power that never decays?” (Q. 20: 120). Satan seduced Adam and Eve in the blissful Garden made for Adam; as a result both Adam and Satan’s lines were derelict from the Garden. Thereafter their generations began to spread upon earth. Revealed scriptures inform that the two lines of anti-God throng have originated after Satan seduced Adam and Eve in the Garden, and that these two descending heritages will be in a state of continuous war with each other until the Great Day of the Lord. From Bible we come to know what God says to Satan: ‘And I will put enmity between thee (nachash) and the woman [Eve], and between thy seed and her seed; it [her seed] shall bruise thy head, and thou shalt bruise his [her seed’s] heel.’ (Gen. 3:15). And this Message came again in Qur’an: ‘Get ye down, both of you, – all together, from the Garden, with enmity one to other; but if, as is sure, there comes to you guidance from Me, whosoever follows My Guidance, will not loose his way, nor fall into misery.’ (Q, 20: 123) 

In Hebrew, Satan was known as ‘nachash,’ meaning ‘enchanter’, the whisperer, a name implying secret seductions. Then there is the use of the word ‘beguiled’; the Hebrew word there is ‘nawshaw’, which means ‘seduced’. The same word zehra was used for both the seed of Satan and the seed of Eve. Zehra literally means seed; there is no other meaning. Since the fall of Adam and Eve in the Garden, one particular agent has been the Jinn race (the tribe of Iblis in Qur’an) to corrupt the lifestyle and very genetic make-up of resulting human races. This agent (race-mixer) entered the Garden and seduced Eve. This race-mixer was present on this earth before Adam; and Adam was warned of his presence. He was the tempter of Eve then and he is still our tempter today.

‘O you children of Adam! Let not Satan seduce you, in the same manner as he got your parents out of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a position where you cannot see them: We made the evil ones friends only to those without faith.’ (Qur’an, 7: 27)

   II. INTERMIXING BEGAN SINCE THE TIME OF ADAM 

Creation of Adam was antagonized by Jinn race, and this primeval conflict has very interestingly been echoed in the ‘Adapa story’ of Babylonian tablets beside other archives of the ancient civilizations. In the Islamic tradition an enemy of Adam has been called as a farmer named Tirmizi, which reminds Mesopotamian legend of the gods Tammuz and Gizzida in the excavated Babylonian tablets (archives of El-Amara and Ashurbanipal library – ‘the story of Adapa’). Here we find a race of gods who exists with Adapa – whom Supreme God EA had ‘created as model of Man‘ (in Archive – A). A god called ‘south wind’ was very antagonistic to Adapa, and once ‘submerged Adapa down to the home of fish’. But Adapa was empowered by creator God EA, so by Adapa’s curse south wind’s wing was broken. Then the anger of gods found expressions as:  ‘Why did Ea to a worthless human of heaven and of the earth the plan disclose, rendering him distinguished and making a name for him? (Archive – B). For detail see ANET, (1955), pp.101-103. [2]. There goes a myth that before Eve, Adam had a woman called Lilith, but this is not found in the Bible. Various inconsistent myths essentially agree that Lilith left Adam because she did not want to submit to him. According to the legends, Lilith was an evil, wicked woman who committed adultery with Satan and produced a race of evil creatures. Complete absence of Lilith in scripture renders the legend more a myth than revealed truth. Before Adam earth was inhabited by the pre-humans but they were not humankind (Insaan). Let us focus upon the starting point of human history. After removal from Garden, Adam/Eve and their first descendants began a new journey on earth, and history of humankind ensued from their descendants who continued to multiply upon earth.

The people of Cain (Adam’s descendants):

According to Islamic tradition both Cain (Qabeel) and Abel (Habeel) had twine sisters. Each son married to his brother’s sister. There are two forms of this narration in Islamic tradition. One of the narrations says that Adam told Habeel to marry the twin sister of Qabeel, Eklema; and he told Qabeel to marry the twin sister of Habeel, Labuda. Shia Muslims, however, deny this initial mode of human propagation with excuse that: sex with own sister is a grave sin in the sight of Allah (which but came as providential law only after Noah). They explain it differently by saying: Allah sent down two Houris (celestial brides) to be their wives.

Josephus tells us that Cain was a hybridizer: Adam and Eve had two sons: the elder of them was named Cain; which signifies a possession: the younger was Abel, which signifies sorrow. Now the two brethren were pleased with different courses of life: for Abel, the younger, was a lover of righteousness and believing that God was present at all his actions, he excelled in virtue, and his employment was that of a shepherd. But Cain was not only very wicked in other respects, but was wholly intent upon ‘getting’; and he first contrived to plough the ground. Cain slew his brother Abel as a consequence of an event when they both had resolved to offer sacrifice to God. Now Cain brought the fruits of the earth, and of his husbandry; but Abel brought milk, and the first-fruits of his flocks. God was more delighted with the Abel’s oblation, when he was honored with what grew naturally of own accord. But Cain came up with what was the invention of a covetous man, and gotten by forcing the ground. Cain was very angry that Abel was preferred by God before him; and he slew his brother, and hid his dead body, thinking to escape discovery. Josephus thus tells us that Abel offered what grew naturally of own accord. But Cain was a hybridizer; because he contrived to create species for his own purposes and forced the ground! (Josephus, Antiquities, Book 1, Chapter 2, Paragraph 1.) 

According to Islam, Habeel became a shephard and looked after the animals while Qabeel looked after the orchard and grew fruit trees and vegetables. Cain [Qabeel] brought some fruits of the soil as an offering to the Lord. But Abel [Habeel] brought fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel [Habeel] and his offering, but on Cain [Qabeel] and his offering he did not look with favour. So Cain [Qabeel] was very angry, and his face was downcast. The Qur’anic verses relating to the story of Habeel (Abel) and Qabeel (Cain) are (Q, 5: 27-32). 

Since Cain was banished to the land of Nod, after his brother’s murder, and then Eve gave birth to her third son Seth (Compare Genesis 4:8-17 with Genesis 4:25). Now following events indicate that there lived other people (man like humanoids) on earth besides Adam’s family. Cain was driven out of Eden and God decreed upon him a life of fugitive and vagabond on the earth. The Cain said to God (Gen, 4:14): “Since you have now banished me from the soil, and I must avoid your presence and become a restless wanderer on the earth, anyone may kill me at sight“. God but gave him a respite (Gen, 4:15):  the Lord said to him:  “If anyone kills Cain, vengeance shall be taken on him sevenfold.”  Lord then puts a mark on Cain, lest anyone should kill him at sight. Now question is – to whom did he refer who lived beyond the safe area of Adam’s family when he spoke about “everyone that findeth me shall kill me”? It would be none other than the pre-Adamic inhabitants of the land; surely there were other communities of people, for which Cain was afraid to leave his original safe home? We know that Cain had wife, and evidence would indicate that he had taken a female from among the beasts of the field i.e. someone who was not a descendant of Adam. After the birth of his first son, Enoch, Cain built a city (Gen. 4:17). This city was obviously built by the inhabitants of the land of Nod. These were a numerous people who had been created (Gen. 1:27) before the creation of Adam; and Qur’an finally confrmed this by addressing to Jinn race who used spoil the Adamic race: ‘O you assembly of Jinns! much toll did you take of men (Q, 6: 128)’. 

Bible clearly informs that intermixing has begun from the time of Adam. Away from God’s sight Cain’s interest was obviously worldly gain. Cain had no desire for the Lord God. Cain’s fear of being lynched, his marriage to an unknown woman and the fact that he founded a city (Gen, 4: 14-17) are all interpreted as evidence of intermixing between sons of Adam and pre-Adamic races. Cain went eastward to the land of Nod, and produced mixed race of giants. They were smart intelligent, builders, inventors and knew the art of metal. Genesis 4:17-24 gives the  immediate descendants of Cain, who are: Enoch (not the Prophet), after whom he named a city, Irad, Mehujael, Methusael, and Lamech (not Noah’s father). This Lamech had two wives, who bore him Jabal, Jubal, and Tubalcain. Mjabal’s descendnats dwelt in tents. Hence, they were a nomadic people. Jubal’s descendants were musicians. Tubalcain was a metalworker. This metalworking included the invention of the instruments of war, such as swords, spears, shields, etc. They were bragging murderers. It is very intriguing that after Chapter 4, in the rest of Bible Cain is not listed in the line of descent from Adam and Eve. Cain’s line of descent is totally separate and distinct from that of other line of Adamites. Afterward Luke (Chapter 3) again gives us the complete genealogy of Adam down to Jesus Christ.  Cain is not listed in either of these genealogies, even though his mother was Eve!                 

When Cain had traveled over many countries with his wife, he built a city, named Nod, where his children began to multiply. ‘However, he accepted his punishment not for amendment, but to increase his wickedness; for he only aimed to procure everything that was for his own pleasure, though it obliged him to be injurious to his neighbors. He augmented his household substance with much wealth, by rapine and violence; he excited his acquaintance to procure pleasures and spoils by robbery, and became a great leader of men into wicked courses. Even while Adam was alive, it came to pass that the posterity of Cain became exceeding wicked; everyone was successively dying, one after another, more wicked than the former. They were intolerable in war and vehement in robberies; and if anyone were slow to murder people, yet was he bold in his profligate behavior, in acting unjustly, and doing injuries for gain’ (Josephus, Antiquities, Book 1, Chapter 2,  Para. 2). 

From Jasher (4:16-18) we come to know that: And all the sons of men departed from the ways of the Lord in those days as they multiplied upon the face of the earth with sons and daughters, and they taught one another their evil practices and they continued sinning against the Lord. And every man made unto himself a god, and they robbed and plundered every man his neighbor as well as his relative, and they corrupted the earth, and the earth was filled with violence. And their judges and rulers went to the daughters of men and took their wives by force from their husbands according to their choice, and the sons of men in those days took from the cattle of the earth, the beasts of the field and the fowls of the air, and taught the mixture of animals of one species with the other, in order therewith to provoke the Lord; and God saw the whole earth and it was corrupt, for all flesh had corrupted its ways upon earth, all men and all animals. 

Jared (the fater of Prophet Enoch’s / Idris in Islam), who through tradition dictated to his son ‘The Lamentations of Jared‘ – how those pre-human gods came to the earth and led astray his own tribe of Adam and those tribes of Cain also. The “Shalshelet ha-Ḳabbalah” (ed. Venice, p. 92b) reports that Seth had commanded his descendants to keep aloof from the daughters of Cain. Seven generations obeyed his injunction, but they then cohabited with the accursed breed, and the result was the birth of the giants like Anakim, the perpetrators of all kinds of evil. These giants led a most shameful life, thus causing God to send the Flood. This is also the view taken by Arabic authors. Ṭabari (i. 127 et seq.) records that Adam had enjoined the Sethites to avoid the Cainite women, but that the latter seduced them by bewitching music and by their personal charms heightened by cosmetics; they were also accustomed to adorn themselves with pearl necklaces  (from the rabbinical interpretation of the name Anakim, “anak ” meaning neck). The   same story is told of the generation of Sethite-Cainite giants by Ibn al-Athir (i. 41) and Ya’kubi (p. 7; comp. “Die Schatzhoehle,” ed. Bezold, ii. 18). The consequence of interbreeding between pre-humans and humans beget Lamech (Heb. lemekh, meaning undetermined), father of Noah. In Kabalistic Book of Enoch the giants engendered by the Fallen Angels (Jinns) and daughters of men turned against mankind before the Flood.

   III. NOAH’S FLOOD DID NOT EXTERMINATE THE ENTIRE RACE OF PRE-HUMAN GIANTS  

Battle of the giants continues from pre-Flood world of Adam to post-Flood world of Noah. The Bible account confirms this view, when it tells us:

‘There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men, which were of old, men of renown’ (Gen. 6:4).

Genesis (6:4) tells us, “The Nephilim were on the earth in those days — and also afterward.” The descendants of Anak come from the Nephilim. The Greek Book of Baruch narrates that over four hundred thousand of the race of giants were destroyed by the Flood. After the Flood, some of them remained alive and multiplied gradually. Various records suggest that the demons repeated their sin after the Flood as well. The Book of Jasher tells us that many of them escaped to a country that eventually became known as “the land of Canaan.”

‘And the sons of men approached in order to break into the ark, to come in on account of the rain, for they could not bear the rain upon them. And the Lord sent all the beasts and animals that stood round the ark. And the beasts overpowered them and drove them from that place, and every man went his way and they again scattered themselves upon the face of the earth.’ (Jasher 6:24-25). 

Now coming to moot questions about the Flood of Noah, we must not be carried away by the vague notion that it was a global Flood destroying all animations on earth except Noah’s family. Noah’s Flood did not destroy every living thing on earth. And Cain was not taken off the planet when he was removed “from the face of the earth” either. He was simply expelled from the Garden, so the word ‘eretz,’ as used in Gen. 4, obviously does not mean planet earth. Scholars inform that false theory has been propagated based on the simple mistranslation of the Hebrew word, eretz, which means, simply, “land” or “territory.”   

The Revelation in Qur’an does not point to such outright global catastrophe. According to Usher’s Bible Chronology it took place around 2348 BC; and the Greek Septuagint more accurately dates it at 3246 BC. In ancient Chinese documents, Fu-His (Noah) arrived into Sz-Hai (with the ‘four seas’) at 2852 BC. This place is recognized by Chinese scholars as being not far from the Caspian Sea near Lake Balkat. Written Chinese is dated at approximately 2500 BC (Acc. to Harvard’s Chinese-Japanese Yenching Library). This correlates closely post Flood beginning of the civilizations, and two of the earliest written languages – Egyptian and Chinese were both picture writing. Regardless of apparent controversies about dates, the most pertinent reflection has come from Charles Weisman (‘Facts and Fictions of Noah’s Flood’) who posits that the Flood falls within the period of history known as the ‘Bronze Age’ which dates from 3000-1200 BC. It was not a worldwide Flood; if there was a global cataclysm, it would have taken several millennia to recover earth’s inhabitations. All civilizations and cultures along with their artifacts, inventions, commerce and architecture would have disappeared. However, there is no evidence that the Bronze Age was abruptly broke off and then restarted all over again. At the time of the Flood there existed definite written historical records of many civilizations with a world population estimated to be 50-100 million. If everybody died in the Flood except Noah and his family, the earth’s population would not yet have recovered immediately. But how they miraculously reappeared in their original shape, size and character? Verified archeological records of Egypt, China, Sumerian, Minoan, Indus Valley and Phoenicia show continuous ongoing civilizations from 3350 BC well through the period of the Flood. By the time of Abraham (1930 BC), Mesopotamia-Sumer was heavily populated and a thriving center of trade. Had the Flood been world-wide the devastation would have wiped out any trace of civilization and their state of affairs. When Bible says: the whole earth has been overspread by the three sons of Noah (Gen, 9:19), this implies not that there were no other people on earth. Hence, in Qur’an we find God reveals it while addressing to particularly the children of Israel: ‘O you that are sprung from those whom We carried in the Ark with Noah! Verily he was a devotee most grateful’ (Q, 17: 3) 

Around 3200 BC Menes was consolidating Upper and Lower Egypt, Sumer was prospering with its gods and goddesses; gradually civilizations of inequity (hegemony of demigods over humans) began to emerge around the river banks of Tigris and Euphrates, Nile, Indus and Yellow river. In clay tablets and cylinder seals the Sumerian King List records all the rulers of Earth back over 400,000 years. However, all the early rulers were allegedly gods/demigods. The earliest known historical figure connected with Elam is the king Enmebaragesi of Kish (2650 BC?), who subdued it, according to the Sumerian king list. However, real Elamite history can only be traced from records dating to beginning of the Semitic Akkadian Empire in around 2300 BC onwards. Elam, (Sumerian inscriptions called it Numma) was south of Media and east of Babylonia, its name came from the Semites (Gen. 10:22) but was inhabited chiefly by the Aryan races; later it became part of Persia, modern Iran. In Sumerian mythology, the gods and demigods after the Flood like Emmerkar, Lugalbanda (Lugulbanda) and Gilgamesh (Sumerian text tells him as: two third god and one third man) were among the first Sumerian kings of the city of Erech. In this epic we find that Gilgamesh is meeting with Prophet Noah (Utnapištim in Akkadian) who was the tenthpatriarch of Adam’s lineage living in around there after the Flood. 

The first Pre-dynastic Culture forms the foundation of the later Egyptian development and was due in the main to the native Hamitic population of North Africa carrying on the tradition of the higher type of culture that had been introduced into the Nile valley by the Badarian people (of Sumer). It underwent a still further development at a later period owing to the appearance in Egypt of the new type of civilization known as the second Pre-dynastic Culture (which is described as Semitic from Palestine). Evidences of archaeology and mythological texts from Mesopotamia apparently reveal about 4000 years’ alternate usurpations of kings of pagan giants and Semitic rulers in post-Flood world via rise and fall of Sumerians, Akkadians, Babylonians, Assyrians, and Ugarites. Revealed scriptures and ancient mythologies have always mentioned about mixed population of gods (i.e. pre-humans) and humans; and modern science also corroborates that present humans carry genetic signatures of pre-humans races.

   IV. HOW JINNS’ PAGANISM MAKE INROADS TO ADAMIC RACE AFTER NOAH: 

Let us go back to the situation just before the Flood – which Prophetic tradition has left for us in The Book of Enoch [3]: 

(1) Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, (2) and said to him: Go to Noah and tell him in my name “Hide thyself!” and reveal to him the end that is approaching: that the whole earth (this ‘earth’ derived from Heb. ‘erat‘ meaning ‘land’) will be destroyed, and a deluge is about to come (3) upon the whole earth (‘eretz‘), and will destroy all that is on it. And now instruct him that he may escape (4) and his seed may be preserved for all the generations of the world. And again the Lord said to angel Raphael: Bind Azazel hand and foot, and cast him into the darkness: and make an opening (5) in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there forever, and cover his face that he may (6), (7) not see light. And on the day of the great judgment he shall be cast into the fire. And heal the earth which the angels (in fact Jinns) have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the  children of men may not perish through all the secret things that the (8) Watchers (Jinns) have disclosed and have taught their sons. And the whole earth has been corrupted (9) through the works that were taught by Azazel (a Jinn): to him ascribe all sin. And to angel Gabriel said the Lord: Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in (10) battle. 

“The Watchers” were those Jinns who had been directed by God to oversee God’s creation, but had instead meddled with it so as to turn it to their own advantage, thus becoming rebel, or “fallen Jinns”. Along with Azazel fell another powerful Jinn, ‘Semjaza‘, with whom it appears he shared the rule, at least, to a certain extent. We discern from the ‘Book of Enoch’ that Azazel like Jinns had not only  given men the gift of technology, he had also meddled with their genetic nature to bring forth the giants, “the children of the Watchers”, as a “master race” of unbeatable warriors that he intended to use to conquer the world. After Azazel and Semjaza were imprisoned, God then decreed that their progeny, the giants, who were poisoning and destroying the whole of God’s Creation, were to be destroyed in a Flood. However, before He sent the Flood to destroy the giants and cleanse earth from their poison and corruption, He had sent the archangel Gabriel to set the giants against each other so that they would destroy each other in a massive civil war. Continuity of these civil wars are reflected later in legendary Atlantis, where the giants had built the mighty empires of Atlantis in the Atlantic Ocean, Osiria in what is now the Mediterranean Sea, Rama, which is now sunken off the coast of India, and other areas of the world. These various empires had, according to esoteric tradition, gone to war with each other in the time right before the Flood, giants fighting against giants. The giants apparently fought against and destroyed each other on every continent until the Great Flood came and wiped them, the poisons of their weapons created, and the corruptions they had wrought off the face of the earth. 

Genesis and the Talmud both suggest that the giants, who resented God for destroying their ancestors, meddled in the affairs of mankind. Islamic tradition mentioned that it was Jinn Azazel who taught men to make weapons for war and the art of seducing men and women via metal jewelry and monetary uses. Azazel which is the Old Testament (Heb. ‘aza’zel) was a personal being — a demon of the wilderness or a fallen angel (i.e. Jinn) who seduced people to evil. 

Others associated with Azazel are the following:

•  Semjaza who was ruler over the rest of the giants and taught enchantments and root-   cuttings.

•  Airmoros who taught the resolving of enchantments.

•  Baraqyal taught astrology.

•  Ezeqeel presented the knowledge of the clouds.

•  Araqil taught the signs of earth.

•  Shasial taught the signs of the sun.

•  Sariel taught the course of the moon. 

The Hebrew “nefilim bene ‘Anak” (Num. 13: 33) are called “jabbarun” in the Qur’an (5. 22), and “jababirah” in other works, both words being the plural of “jabbar” (giant). In the Qur’an, giants are mentioned in connection with the twelve spies sent by Moses to explore the land of Canaan.  According to Mas’udi, the giants were of the Amalekite race. The Arabian writers speak particularly of ‘Uj (Og) ibn ‘Unk, means: Og with the Neck, for the reason that when he went out to fight Moses he tore out a mountain and put it on his head with the intention of throwing it upon the Israelites and crushing them; but God sent a bird that bored a hole in the mountain, which thereupon fell on Og’s neck. According to Islamic legends, in the eyes of the giants the twelve spies appeared as small as ants (comp. “grasshoppers,” Num. l.c.). The Arabs call Jericho the city of giants, but their traditions do not agree as to which leader of the Jews fought against the giants. According to Ibn ‘Abbas, Moses died in the wilderness, and the land of the giants was conquered by Joshua; but Mohammed ibn Ishak writes that Moses himself fought the giants at Jericho. Those who survived were led by a certain Ifrikish ibn kais to Africa, and, having killed the king of that country, settled there. The Berbers are their descendants.             

Al Hejer: City of stone

  Noah’s three sons brought with them their wives were not necessarily the absolute pure race from Adam; one of Noah’s son did not embark on Ark out of disbelief (Q, 11: 42; 46) and God said Noah “he is not of thy family” – which Noah knew not. Although Noah carried those in the Ark who were righteous in conduct, yet could be the product of generation from crossbreeding between the humans and contemporary pre-humans like Anakim (in Gen. 14:5: who were of old, men of renown (gods in mythology), some did not survive the Flood. Noah’s sons Ham and Japheth eventually became the ancestors of the ‘goyim‘ where they combined with the Anakim who survived the Flood. In Hebrew, Goy means a non-Israelite, heathen or the Pagan world (Heathen, Pagan or Gentile: Heb. goy, pl. goyim, Gr. ethnos, people, and nation). The word ‘goyim‘ is plural because its ending is ‘im‘ as a suffix it signifies nations, tribes, cities, or towns rather than individuals. 

Nimrod (Heb. nimrodh, assumed ‘rebel’) demands a special mention. Nimrod, a descendant of Ham, was responsible for building the Tower of Babel (Gen. 11:1-9). He was behind the beginning of kingdom in Babylonia. In Bible (Gen, 10: 8-10): ‘And Cush begat Nimrod: he began to be a mighty   one in the earth.  He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.‘  He became distinguished as a hunter, ruler, and builder. He lived for unknown centuries after the Flood, and was the grandson of Ham.  He was a man of great strength. He persuaded men away from the God, in order to bring them into a constant dependence upon his own power. He swore to build a tower too high for the waters to be able to reach! Thus avenging himself on God for destroying their forefathers! Nimrod and his people were the building of Erech, Accad, and Calneh, in the land of Shinar (Gen, 9-10). 

There is a legend which says Paganism had begun in later human tradition from Nimrod and his wife Semiramus (mother-cum-wife!). Nimrod is especially renowned for bringing the pagan way of the Jinns with his empire. When Nimrod began his kingdom and apostasy, many “Semites” fled to various parts of the world with their advanced knowledge and skills with them. Nimrod (the great-grandson of Noah) rebelled against God, like his father Cush which undoubtedly caused his own demise. Eventually Nimrod was put to death for his evil deeds, for history recounts how Shem, a ‘preacher of righteousness‘ had to chase him down and kill him. Tradition says he was killed on a Friday in Egypt, which was part of his empire at that time and according to the ancient patriarchal system, parts of his body were sent to various cities as a warning. His wife Semiramus fled, but spread the rumour that he had ascended to heaven, where he had become one with the sun. Semiramis claimed that he was resurrected the following Sunday and lives in spirit form. Depending on his legends Egyptian developed myths by relating dismemberment of Osiris in 14 parts; his body parts were said to have been retrieved and buried in separate places by Isis. In the various pagan cultures throughout history and around the world, the same basic deities have been worshipped under different names. Based upon this ancient legend, in India we find various mythical stories that relate Siva and his wife, where Siva’s body parts were scattered upon earth. To commemorate his death, a forty-day’ period of mourning was instituted by his wife-mother. Another name for him was Bacchus, meaning, “the Lamented one.” Among the Phoenicians, Bacchos meant “weeping.” As the women wept for Tammuz (Ezekiel 8:14), so did they for Bacchus. Hislop informs that this is where the “weeping for Tammuz” came, Tammuz being another name of Nimrod. This season of “weeping” is believed by some to be our modern days “Lent” (Hislop, Alexander, The Two Babylons, p. 21). When Semiramus later gave birth to a son, she claimed that it was the reincarnation of her deified husband, and that he had returned to save the human race. She was later deified as the mother of the sun god, and it was mythified that she had ascended into heaven as the queen of heaven. “Poisson acknowledges that the cult of Osiris (Nimrod and the pagan religion) owes its origin to the Asiatic current, just as the cult of Set (Seth, the son of Adam and representing the true ‘religion’) is due to another race; the fight between these two gods personifies the fight of the two races. There is evidence of specific contact between Egypt and Sumerian culture during the period of the rise and establishment of the Egyptian kingdom.”[4].Considering the similarities of language, culture, and religion, from the Indus Valley to the Middle East, Jean Hunt [5] says: Regarding skeletal findings and other evidence of relationship between (Minoan Crete) and the people in India, Sumer, and Egypt, (Hunt quotes Heras) “…Skull measurements have shown that it would be difficult to choose between the primitive Indian or Egyptian series as the group to which the Sumerians are closer.” It is acknowledged moreover that Egypt received the main elements of its civilization from the lands of Mesopotamia where an older civilization was already in existence (Italics added). Recently, a definitive evidence suggesting contact between India and Egypt has become available. A terracotta mummy from Lothal vaguely resembles an Egyptian mummy and a similar terracotta mummy is found also at Mohenjo-daro. Egyptian mummies are said to have been wrapped in Indian muslin.     

In post-Flood world, God inspired the Prophetic tradition of Semites who appeared on the scene as a severe combative force against gods, demigods and giants of the ancient world. The word “Semite” is derived of the name Shem, one of three sons of Noah who came across the Flood. Shem’s sons were Elam, Asshur, Arphaxad, Lud, and Aram (Genesis 10:22); they and all their descendants were Semites. But the Semites as well had succumbed to Jinns’ paganism; this is indicated in Joshua 24:2: “Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor (Nachor): and they served other gods.” Bible narrated how God intervened and then missions of one after another Prophets like Abraham, Jacob, Moses, Joshua, David, Solomon etc have eliminated many of the giants and god-kings of the old world, of which we have no proper historical records except some archaeolological traces. 

From scriptural messages it is evident that before dissolution of this earth God shall gradually orient the mixed population on earth, and bring forth a purest of the human (Insaan) race in terms of ‘obedience to God’. This has a tacit hint in Qur’an (in Surah: 75, Al- Qiyãmat, The Resurrection): while revealing the state of humanity’s Final Days on earth before resurrection in Hereafter –  God exclusively addresses to Insaan; and here we find no more the previous ways of addressing to both Jinns and humans, or any other expression for people. Hence it conceivable that after categorical ending of God-denying factions among Jinns and humans (who enjoy only a limited period of freedom by the Will of God) – earth shall gradually attain a homogeneity of obedient population. But even in the final hours, pure Insaan shall tend to do wrong (Q, 75:5) and remain inclined to fleeting life of ‘Here’ neglecting ‘Hereafter’ (Q, 75: 20). 

References: 

1. Jina-lankara (Buddharakkhita; 1200 AD): This poem of 278 verses gives an account of the Buddha’s life up until his enlightenment. (Pali Literature and Language, (PLL) by Wilhelm Geiger (New Delhi: Oriental Books, 1978, p. 41); Jina-carita (Medhankara; 13th c.): An account of the life of the Buddha, told in a poem of 472 verses. (Handbook of Pali Literature, HPL by Somapala Jayawardhana (Colombo, Sri Lanka: Karunaratne & Sons, 1994, p. 64); Jinakalamali (Ratanapañña; Thai; 1600 AD): This account of the life of the Buddha begins with his birth in a previous life as the Indian King Sattutapa, and continues through successive lives until his final birth as Siddhattha Gotama. It also includes descriptions of the Buddha’s visits to Sri Lanka, the establishment of Buddhism there, and the early rise of Buddhism in Thailand. (Handbook of Pali Literature, HPL by Somapala Jayawardhana (Colombo, Sri Lanka: Karunaratne & Sons, 1994, p. 65) 

2. ANET ‘Ancient Near Eastern Texts, Relating to the Old Testament’, ed. by James B. Pritchard. 2nd Edition (corrected and enlarged). Princton Univ. Press, New Jersey, 1955

3. [Academy for Ancient Texts, “The Book of Enoch: Book 1: Watchers” (Academy for Ancient Texts: [Academy for Ancient Texts, “The Book of Enoch: Book 1: Watchers” (Academy for Ancient Texts: http://www.ancienttexts.org)] 

4. Heras. H, ‘Studies in Proto-Indo-Mediterranean Culture‘, pp. 164-165, Bombay Indian Historical Research Institute, Bombay, India, 1953 

5. Ibid. (Hunt is quoting H. Heras’, Studies in Proto-Indo-Mediterranean Culture).

6. ‘The Holy Qur’an’ – with original ‘Arabic Text, English translation by Abdullah Yusuf Ali.

    Islamic Book Service, India. 2000.

Bibliography (Races of pre-human giants and gods): 

1. Ṭabari, Chronique, French transl. by Zotenberg, i. 51;

2. Mas’udi, ed. B. de Meynard, i. 19;

3. Ibn al-Athir, Al-Ta’rikh al-Kamil, i. 72, 73, Cairo, 1894; 

4. Hughes, Dictionary of Islam, s.v.E. G. H. M. Sel; 

5. Birney, Leroy, “An Exegetical Study of Genesis 6:1-4”, Journal of the Evangelical Theological Society (No. 13, Winter 1970), pp. 43-52;

6. THE BOOK OF JASHER (The Upright Record). (TGS Publishing), Yoakum, TX. 77995, Ch. 4:18) 

7. The article by Mark Downey explained why this Flood was LOCAL, NOT GLOBAL.

      (www.kinsmanredeemer.com/noah.htm) 

8. Freedman, David Noel, ed. The Anchor Bible Dictionary. New York: Doubleday, 1992.

     Gerald L. Mattingly, “Anak”, vol. 1 p. 222

     Gerald L. Mattingly, “Emim”, vol. 2 p. 497

     Carl. S. Ehrlich, “Goliath”, vol. 2 pp. 1073-1074

     Ernst Axel Knauf, “Horites”, vol. 3 p. 288

     Richard S. Hess, “Nephilim”, vol. 4 pp. 1072-1073

     Phillip E. McMillion, “Og”, vol. 5 p. 9

     Mark S. Smith, “Rephaim”, vol. 5 pp. 674-676

     Gershon Edelstein, “Rephaim, Valley of”, vol. 5 pp.676-677

     Max Sussman, “Sickness & Disease”, vol. 6 pp. 6-15

     Brendan Byrne, “Sons of God”, vol. 6 pp. 156-159

     Michael C. Astour, “Zuzim”, vol. 6 p. 1176

9. Hendel, Ronald S., “Of Demigods and the Deluge: Toward an Interpretation of Genesis 6:1-4”, Journal of Biblical Literature (Vol. 106 No. 1, March 1987), pp. 13-26.

10. Hesiod (trans. Richmond Lattimore). The Works and Days / Theogony / The Shield of Herakles. Michigan: Ann Arbor Paperbacks, republished 1991.

11. Josephus, Flavius (trans. William Whiston). The Works of Josephus: New Updated Edition. Peabody, Massachusetts: Hendrickson Publishers, 1987.

12. Pausanias (trans. Peter Levi). Guide to Greece: II. Harmondsworth, Middlesex: Penguin Books Ltd., 1971.

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[cartoonus-maximus]

I had to go way out of my way, but I managed to get to a theater to see “YGO: Dark Side of Dimensions” over the weekend.

Ugh, so good!

[ disjointed rant and spoilers under the ‘read more’ ]

(I don’t know the spelling of anyone’s names and I’m just guessing, so I apologize in advance.)

Things that made me happy:

Yugi and Ryou kept exchanging special looks and smiles and it was so precious. (my inner heartshipper kept smiling so big omg)

Joey spent an afternoon with Ryou, seemingly preparing his deck/duel disk for dueling.

Yugi gets to duel on his own against Aigami/Deva and Kaiba, but he still gets to see Atem again one last time.

Atem is literally just watching everything from his afterlife palace and I find that amusing. I wonder if the rest of the royal court and the thief often watch with him or anything.

Tea, Tristan, and Duke were all great.

I like the part where Joey starts fading and then Atem shows up to send him home, and Joey just appears in the real world with a blinding flash of light, bowing on the ground. He was /bowing/ to Atem.

Flipping Karita-sensei.

Shadi is finally useful. (I’m sorry, but I’ve had issues with Shadi’s character since the first time I saw him, so I was happy that the story was at least encouraging me to appreciate Shadi in some way.)

OMG KAIBA. Just ... Kaiba in general. Every single second with over the top drama-lord. Absolutely incredible.

I loved the voices omg I’d missed them all so much!!!

Joey dressed as a dog mascot and working for Duke and his father.

Yugi shuts Kaiba the f down!

Mahad makes a brief appearance.

Music to Duel By tracks play in the background and I loved it.

Things that made me confused:

An elevator up to a spaceship. That was literally the only thing I couldn’t suspend my disbelief for.

Why can Kaiba still summon Obelisk? Even Deva questions this. We’re never given an explanation.

Also, the Items are empty. It’s made pretty clear that the Puzzle doesn’t have a spirit in it, so the Ring shouldn’t either. And yet the Ring still manages to corrupt people, even after it’s made pretty clear that the Ring only accepts Ryou as its holder. On the other hand, the Items are traditionally some level of corrupting when held by the wrong people, like the Eye with Pegasus or the Rod with Marik, so maybe that could have just been the Ring being like “hey you’re not the right person, hold still while I completely screw you over.”

Why does the Ring give Deva a makeover? (I actually thought Zorc had somehow returned when possessed!Deva stepped out.

Why is Ryou given a whole new backstory? I mean, I liked it and all, I’m just not sure which part of it was warranted. EDIT: After learning some more stuff from the manga, apparently it’s not a completely new backstory, it’s just new to anime-viewers like myself.

Deva and the rest of his plana crew were unhappy because Shadi was dead, and that’s understandable. They missed the one person who’d ever been kind to them and took care of them and comforted them and kept them safe. Good, touching story. But I have a question: Shadi has been appearing and disappearing as a ghost for the past several years, interacting with the Ishtars and Yugi and Atem and Pegasus and others. But he never could bother to go visit those kids he’d taken care of? Um, excuse me? This whole thing with Deva trying to murder Yugi and co. could have been avoided if you bothered to check up on your kids every one in awhile. Instead, you’re going down with the rest of the YGO parents as “abusive at worst, neglectful at best, and oftentimes dead.”

Things that made me unhappy:

Deva, Mani, and Sera were literally just repeats of the Ishtars. Between them and things like Kaiba holding a colossal tournament so he can “defeat the Pharaoh” and Joey and Ryou being mentally assaulted and sent to another plane of existence, it felt a lot like watching “Battle City” all over again.

Deva constantly compares Ryou and Yugi, and then the narrative constantly compares the Puzzle and the Ring. Each are present and act to balance each other. But, Atem gets to make a couple cameos and Thief Bakura does not. He 100% should have shown up at some point to contrast against Atem. But he doesn’t.

Adding to that last one, just imagine if after Atem brings Joey back to the land of the living, and Yugi and Joey and the others start accosting Deva over the whereabouts of Ryou - a second blinding flash appears. Only this one is made of shadows instead of sunlight, and Ryou is all but thrown on his face back into the land of the living by Thief Bakura. Because “what the f no my reincarnation/host isn’t supposed to be dying wtf?!”

The F where are the Ishtars?! They could have A) prevented Kaiba from digging up the Puzzle in the first place, B) warned/helped Yugi, or C) slapped some sense into Deva.

At no point in the movie does Joey actually get to duel anyone. :-(

Joey also doesn’t see Serenity or any of his close friends in the world Deva constructs for him of his memories. :-<

I wanted Kaiba to enter Atem’s palace and have to pass through Atem’s royal court before reaching him: Priest Seto, Isis, and Shada on one side, Mahad, Mana, and Karim on the other, Siamon stands beside the throne while Thief Bakura casually lounges at the Pharaoh’s feet, and Kisara waves from where she stands in the shadows behind Seto. Goddamnit, I just want them all to be happy.

This sounds like a lot of criticism, and honestly the movie was riddled with plotholes and retconning, but I really truly loved it. It was a fantastic experience that I highly recommend. 12/10, would watch again (if, y’know, there was an invention called the DVD or something, hint hint Konami and 4K *casually sips drink in a bitter fashion*).

- I’ll probably add more to this as I think of them. -

[phamthituong]

How to Practice Samatha Meditation – by Mahasi Sayadaw

Samatha Meditation - THE METHOD IN BRIEF (BY MAHASI SAYADAW)

The samatha meditation comprises (40) sorts. They are as enumerated below:

1. Kasina (10) 2. Asubha (10) 3. Anussati (10) 4. Brahmavihara (4) 5. Aruppa (4) 6. Ahare Patikkulasanna (1) 7. Catu-dhatu-vavatthana (1)

THE TEN SORTS OF KASINA ARE:

1. Earth kasina (pathavikasinam) 2. Water kasina (apokasinam) 3. Fire kasina (tejokasinam) 4. Wind kasina (Vayokasinam) 5. Brownish or deep purplish blue kasina (nilakasinam) 6. Yellow kasina (pitakasinam) 7. Red kasina (lohitakasinam) 8. White kasina (odatakasinam) 9. Light kasina (alokakasinam) 10. Open air-space, sky kasina (akasakasinam)

THE TEN ASUBHAS ARE AS FOLLOWS:

1. Swollen or bloated corpse. (uddhumatakam) 2. A corpse brownish black or purplish blue with decay (vinilakam) 3. A festering or suppurated corpse (vipubbakam) 4. A corpse splattered half or fissured from decay. (vicchiddakam) 5. A corpse gnawed by animals such as wild dogs and foxes: (vikkhayittakam) 6. A corpse scattered in parts, hands, legs, head and body being dispersed (vikkhitakam) 7. A corpse cut and thrown away in parts after killing. (hatavikkhittakam) 8. A bleeding corpse, i.e. with red blood oozing out. (lohitakam) 9. A corpse infested with and eaten by worms. (puluvakam) 10. Remains of a corpse in a heap of bones, i.e. skeleton. (atthikam)

THE TEN ANUSSATIS ARE:

1. Fixing the mind with attentiveness and reflecting repeatedly on the glorious virtues and attributes of Buddha. (Buddhanussati)

2. Reflecting with serious attentiveness repeatedly on the virtues and qualities of Buddha’s teachings and his doctrine. (Dhammanussati)

3. Fixing the mind strongly and repeatedly upon the rare attributes and sanctity of the Sanghas (Sanghanussati)

4. Reflecting seriously and repeatedly on the purification of one’s own morality or sila. (Silanussati)

5. Repeatedly reflecting on the mind’s purity in the noble act of one’s own dana, charitableness and liberality. (Caganussati)

6. Reflecting with serious and repeated attention on one’s own complete possession of the qualities of saddha. absolute faith, sila, morality, suta; knowledge, caga, liberality and panna, wisdom or knowledge just as the devas have, to enable one to be reborn in the World of devas. (Devatanussati)

7. Reflecting repeatedly with serious attentiveness on the supreme spiritual blissful state of Nirvana. (Upasamanussati)

8. Recollection of death or reflecting repeatedly on the inevitability of death. (Marananussati)

9. Reflecting earnestly and repeatedly on the impurity of the body which is composed of the detestable 32 constituents such as hair, body hair, nails, teeth, skin, etc. (Kayagata-sati)

10. Repeated reflection on the inhaled and exhaled breath. (Anapana-sati)

THE FOUR BRAHMAVIHARAS ARE:

1. Contemplation of loving kindness and goodwill or universal benevolence towards all sentient beings, praying “may all beings be happy.” (Metta)

2. Contemplation, of compassion, i.e. pity for and sympathy with those who are suffering praying in mind that “may all beings be free from misery and suffering.” (Karuna)

3. Contemplation of feeling rejoicing with others in their happiness or prosperity praying in mind that they “may continue to be happy and prosperous as at present with out diminution. (Mudita)

4. To remain indifferent with a feeling of equanimity to the state of condition of all beings, bearing an impartial attitude that things happen according to one’s own kamma that has been committed. (Upekkha)

THE FOUR ARUPPAS ARE:

1. Meditation or fixing the mind intently on the realm of infinity of space, sky pannata. (Akasanañcayatanam)

2. Meditation or fixing the mind intently on the realm of infinity of consciousness, pathama ruppavinnana. (Viññanañcayatanam)

3. Meditation or dwelling the mind intently on Nothingness, i.e. nothingness, that remains or exists from pathamaruppavinnana. (Akincannayatanam)

4. Meditation on the realm of Neither-perception nor Non-perception, i.e. semi-conscious state Jhana’s perception Tatiya (third) ruppavinnana as "so calm, tranquil and gentle.” (Nevasañña-nasaññayatanam) Ahare patikulasañña: means the consciousness or perception of the impurity of material food derived from fixing the mind intently on the food and eatables as being detestable. Catudhatuvavatthanam: means contemplation on the existence or composition of the main four elements of dhatu in the body, namely, vayo (air or wind) and their differences in nature.

Ahare patikulasañña: means the consciousness or perception of the impurity of material food derived from fixing the mind intently on the food and eatables as being detestable.

Catudhatuvavatthanam: means contemplation on the existence or composition of the main four elements of dhatu in the body, namely, vayo (air or wind) and their differences in nature.

KASINA

A person who, of the forty sorts of samatha meditation, chooses the pathavi kasina as his subject of contemplation, should fix his eyes upon a spot of earth on the ground or a circle of earthdevice and contemplate mentally noting ‘pathavi, pathavi,’ or 'earth, earth, earth.’ After repeated contemplation for a considerable time, the vivid image or nimitta of the earth-device will appear in the mind when the eyes are closed as clearly as when they are open.

This appearance of mental image is called “Uggaha, nimitta” (acquired image). If this “nimitta” becomes fixed and steady in the mind, he can go to any place and take up a posture of either sitting, walking, standing or lying. He should then continue to contemplate on the “Uggahanimitta” by saying mentally 'pathavi, pathavi,’ or 'earth, earth.’ While thus contemplating, it may happen that the mind does not remain fixed on its object and is likely to wander to other objects in the following manner.

1. The mind may think of desirable or agreeable objects according to its own inclination. This is called “Kamacchanda. nivarana” (sensuous lust).

2. The mind may also dwell on thoughts of despair and anger. This is called “Vyapadanivarana” (ill-will).

3. Slackness in contemplation may take place and the mind becomes dull and foggy. This is “Thina-middha-nivarana” (sloth and torpor).

4. The mind may become unstable and fleeting or restless, and then recollecting the past misdeeds in speech and bodily action, is likely to become worried. These are known as “Uddhaccakukkucca-nivarana” (restlessness and worry).

5. Thoughts may arise 'whether the contemplation which is being undertaken is a right method, or whether it is capable of bringing beneficial results, or whether there is any chance to achieve any good result’s. This is “Vicikiccha-nivarana” (sceptical doubt).

When these five “Nivaranas” (Hindrances) appear, they should be discarded and rejected as they occur, and the mind should be immediately brought back to the original object of “Uggahanimitta” letting it dwell constantly on it, noting mentally as 'pathavi, pathavi.’ If the kasina object of “Uggaha-nimitta” disappears from the mind, one should go back to the place where the earth-device is kept and contemplate again: 'pathavi, pathavi’ by fixing the eyes on the device till “Uggahanimitta” is formed again in the mind’s eye.

Thereafter, one should return to the desired place and proceed with the contemplation as before in any posture of sitting, standing, lying and walking. Carrying on thus the contemplation of the object of “Uggaha-nimitta” repeatedly for a long time, the object assumes a very brilliant and crystalline appearance quite unlike that of the original. This is called “Patibhaga-nimitta” (counterpart-image). At the time the mind is free from all 'Nivaranas.’ It dwells fixedly on the “patibhaga-nimitta.” This state of mind is known as “Upacarasamadhi” (proximate concentration). Now, by continually fixing the mind with this “Upacarasamadhi” on the 'Patibhaga- nimitta,’ the mind reaches a state as if it were alive and sinks consciously into the object and remains fixed in it. This state of fixedness and stability of mind is known as “Appana-samadhi” (ecstatic concentration).

The Appana-samadhi is of four kinds, viz:

(a) the first Jhana (b) the second Jhana © the third Jhana (d) the fourth Jhana

(a) In the first Jhana five distinct constituents are present; they are:

(1) Vitakka (initial reflection) (2) Vicara (sustained investigation) (3) Piti (rapture or ecstasy) (4) Sukha (happiness or delight) (5) Ekaggata (Tranquility of mind on one object with one pointedness.)

(b) One who has already attained the stage of first Jhana, seeing unsatisfactoriness in the first two constituents of 'Vitakka’ and 'Vicara’ again proceeds with the contemplation to overcome them and succeeds in attaining the stage of second Jhana where the three distinct constituents of 'Piti,’ 'Sukha’ and 'Ekaggata’ are obvious.

© Again seeing unsatisfactoriness 'in Piti,’ if he proceeds with the contemplation to overcome it and divests himself of ecstasy, he will attain the third Jhana which is a state of tranquil serenity and where the two distinct constituents of 'Sukha’ and 'Ekaggata,’ remains obvious.

(d) Again seeing unsatisfactoriness in 'Sukha’ he proceeds with the contemplation to overcome it. By doing so, he attains the stage of fourth Jhana in which the mind exalted and purified is indifferent to all emotions alike of pleasure and of pain. At this stage the two constituents of 'Upekkha’-(equanimity) and 'Ekaggata’ become manifested.

This is, in brief, the description of the manner of contemplation of the “Pathavi-kasina” and the development of the stages of four Jhanas. The same applies to the remaining kasinas.

ASUBHA

In the case of a person who wishes to practise 'Asubha’ meditation objects, he should fix his eyes on a bloated corpse, or a livid corpse, etc., and contemplate by saying mentally 'bloated corpse, bloated corpse,’ livid corpse, livid corpse, etc. This contemplation is similar to that of 'Pathavikasina,’ the fundamental difference being that the contemplation of these 'Asubha’ subjects will lead to the stage of First jhana.

ANUSSATI

Amongst the ten Anussatis, the contemplation of the impure 32 parts of the body (kayagatasati- kamma tthana) will also lead to the stage of First jhana. The eight reflections (Anussati) consisting of the subjects from “Buddhanussati” to “Marananussati”; reflection on the loathsomeness of food (Ahare patikulasañña) and analysis of the four elements (Catu-dhatuvavatthana) will lead only to the achievement of “Upacara-samadhi” (proximate concentration).

BRAHMA-VIHARA

Three Brahma-Viharas of 'Metta. Karuna and Mudita’ may carry one to the attainment of the three stages of lower jhanas, and a person who has attained the third jhana may, if he strives for the contemplation of “Upehkha,” the fourth of the Brahma vihara, can achieve the stage of Fourth jhana.

ARUPPA

A person who, by contemplation of kasina subjects, has attained all four jhanas, can achieve four Aruppa-jhanas by carrying out four Aruppa-kammatthanas in serial order one after another.

THE CONCISE METHOD OF ANAPANA MEDITATION

One who wishes to meditate 'Anapanassati’ meditation object should retire to a quite place and seat himself cross- legged or in any convenient manner so as to enable him to sit for a long time, with his body erect, and then first keep his mind fixed on the tip of the nostrils. He will then come to know distinctly the feeling of touch at the tip of the nostrils or at the edge of the upper lip, caused by the constant flow of his respiration.

This flow should be watched at the point of its contact and contemplated by noting 'coming, going, coming, going,’ on every act of inhaling and exhaling respectively. The mind should not be allowed to follow after the flow of the breath either on its inward or outward journey but should be kept at the point of touch constantly watching. While contemplating thus, there will be many hindrances ’nivaranas’ which make the mind wanders. Such hindrances should be dispelled bringing the mind back to the point of contact where in-breathing and out-breathing pass through, and then continue with the contemplation as 'coming, going, 'coming, going,’ as before.

By this means of continually watching the point of contact of the incoming and outgoing breath with attentive contemplation:

1. the long in-breathing and out-breathing are clearly noticed when they are long;

2. the short in-breathing and out-breathing are clearly noticed when they are short;

3. each course of gentle and delicate in-breathing and outbreathing with its beginning, middle and end is clearly noticed from the time it touches the tip of nose to the time when it leaves the nose; and

4. the gradual change from the harsh to the gentler form of inbreathing and out-breathing is also clearly noticed. As the respiration become more and more gentle, it would appear as if they have vanished altogether.

When it so happens, one may be searching for the incoming breath and outgoing breath, and may wonder what has happened. He may then remain at rest without carrying on the contemplation. However, it should not be done that way, and the mind should be fixed on the tip of the nose and the edge of the upper lip continuously noting as before. If the mind is so fixed attentively, the gentle form of flow of the in and out breathing will appear again and will be perceptible distinctly.

By thus proceeding with constant contemplation of in and out breathing, the incoming and outgoing breath will appear unusual and peculiar. The following are the peculiarities mentioned in the Visuddhi magga. In some cases the in-breathing and out-breathing appear like a shining brilliant star or a bead of red (ruby) precious stones or a thread of pearls; To some, it appears with a rough touch like that of a stalk of cotton plant or a peg (bolt) made of inner substance of hard wood; To other like a long braided chain (necklace), or a wreath of flowers, or a tip of a column of smoke; To other like a broad net-work of cobweb or a film of cloud or a wheel of a chariot or a round disc of moon or sun. It is stated in Visuddhi Magga that the variety of forms and objects visualised is due to differences in 'sañña,’ perception, of the individuals concerned. These peculiar visionary objects are known as “patibhaga-nimitta.” Commencing from the time of this nimitta, the samadhi which is then developed is called “Upacara-samadhi.” On continuing the contemplation with the aid of “Upacara-samadhi,” the stage of “Appana-samadhi” of four Rupa-jhanas can be reached. This is the brief description of the preliminary practice for 'Samatha’ by a person wishing to meditate by way of Samathayanika as a basis for the realization of Nibbana .

Source: http://www.yellowrobe.com/practice/meditation/224-how-to-practice-samatha-meditation.html

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[lethiphuonganh]

How to Practice Samatha Meditation – by Mahasi Sayadaw

Samatha Meditation - THE METHOD IN BRIEF (BY MAHASI SAYADAW)

The samatha meditation comprises (40) sorts. They are as enumerated below:

1. Kasina (10) 2. Asubha (10) 3. Anussati (10) 4. Brahmavihara (4) 5. Aruppa (4) 6. Ahare Patikkulasanna (1) 7. Catu-dhatu-vavatthana (1)

THE TEN SORTS OF KASINA ARE:

1. Earth kasina (pathavikasinam) 2. Water kasina (apokasinam) 3. Fire kasina (tejokasinam) 4. Wind kasina (Vayokasinam) 5. Brownish or deep purplish blue kasina (nilakasinam) 6. Yellow kasina (pitakasinam) 7. Red kasina (lohitakasinam) 8. White kasina (odatakasinam) 9. Light kasina (alokakasinam) 10. Open air-space, sky kasina (akasakasinam)

THE TEN ASUBHAS ARE AS FOLLOWS:

1. Swollen or bloated corpse. (uddhumatakam) 2. A corpse brownish black or purplish blue with decay (vinilakam) 3. A festering or suppurated corpse (vipubbakam) 4. A corpse splattered half or fissured from decay. (vicchiddakam) 5. A corpse gnawed by animals such as wild dogs and foxes: (vikkhayittakam) 6. A corpse scattered in parts, hands, legs, head and body being dispersed (vikkhitakam) 7. A corpse cut and thrown away in parts after killing. (hatavikkhittakam) 8. A bleeding corpse, i.e. with red blood oozing out. (lohitakam) 9. A corpse infested with and eaten by worms. (puluvakam) 10. Remains of a corpse in a heap of bones, i.e. skeleton. (atthikam)

THE TEN ANUSSATIS ARE:

1. Fixing the mind with attentiveness and reflecting repeatedly on the glorious virtues and attributes of Buddha. (Buddhanussati)

2. Reflecting with serious attentiveness repeatedly on the virtues and qualities of Buddha's teachings and his doctrine. (Dhammanussati)

3. Fixing the mind strongly and repeatedly upon the rare attributes and sanctity of the Sanghas (Sanghanussati)

4. Reflecting seriously and repeatedly on the purification of one's own morality or sila. (Silanussati)

5. Repeatedly reflecting on the mind's purity in the noble act of one's own dana, charitableness and liberality. (Caganussati)

6. Reflecting with serious and repeated attention on one's own complete possession of the qualities of saddha. absolute faith, sila, morality, suta; knowledge, caga, liberality and panna, wisdom or knowledge just as the devas have, to enable one to be reborn in the World of devas. (Devatanussati)

7. Reflecting repeatedly with serious attentiveness on the supreme spiritual blissful state of Nirvana. (Upasamanussati)

8. Recollection of death or reflecting repeatedly on the inevitability of death. (Marananussati)

9. Reflecting earnestly and repeatedly on the impurity of the body which is composed of the detestable 32 constituents such as hair, body hair, nails, teeth, skin, etc. (Kayagata-sati)

10. Repeated reflection on the inhaled and exhaled breath. (Anapana-sati)

THE FOUR BRAHMAVIHARAS ARE:

1. Contemplation of loving kindness and goodwill or universal benevolence towards all sentient beings, praying "may all beings be happy." (Metta)

2. Contemplation, of compassion, i.e. pity for and sympathy with those who are suffering praying in mind that "may all beings be free from misery and suffering." (Karuna)

3. Contemplation of feeling rejoicing with others in their happiness or prosperity praying in mind that they "may continue to be happy and prosperous as at present with out diminution. (Mudita)

4. To remain indifferent with a feeling of equanimity to the state of condition of all beings, bearing an impartial attitude that things happen according to one's own kamma that has been committed. (Upekkha)

THE FOUR ARUPPAS ARE:

1. Meditation or fixing the mind intently on the realm of infinity of space, sky pannata. (Akasanañcayatanam)

2. Meditation or fixing the mind intently on the realm of infinity of consciousness, pathama ruppavinnana. (Viññanañcayatanam)

3. Meditation or dwelling the mind intently on Nothingness, i.e. nothingness, that remains or exists from pathamaruppavinnana. (Akincannayatanam)

4. Meditation on the realm of Neither-perception nor Non-perception, i.e. semi-conscious state Jhana's perception Tatiya (third) ruppavinnana as "so calm, tranquil and gentle." (Nevasañña-nasaññayatanam) Ahare patikulasañña: means the consciousness or perception of the impurity of material food derived from fixing the mind intently on the food and eatables as being detestable. Catudhatuvavatthanam: means contemplation on the existence or composition of the main four elements of dhatu in the body, namely, vayo (air or wind) and their differences in nature.

Ahare patikulasañña: means the consciousness or perception of the impurity of material food derived from fixing the mind intently on the food and eatables as being detestable.

Catudhatuvavatthanam: means contemplation on the existence or composition of the main four elements of dhatu in the body, namely, vayo (air or wind) and their differences in nature.

KASINA

A person who, of the forty sorts of samatha meditation, chooses the pathavi kasina as his subject of contemplation, should fix his eyes upon a spot of earth on the ground or a circle of earthdevice and contemplate mentally noting 'pathavi, pathavi,' or 'earth, earth, earth.' After repeated contemplation for a considerable time, the vivid image or nimitta of the earth-device will appear in the mind when the eyes are closed as clearly as when they are open.

This appearance of mental image is called "Uggaha, nimitta" (acquired image). If this "nimitta" becomes fixed and steady in the mind, he can go to any place and take up a posture of either sitting, walking, standing or lying. He should then continue to contemplate on the "Uggahanimitta" by saying mentally 'pathavi, pathavi,' or 'earth, earth.' While thus contemplating, it may happen that the mind does not remain fixed on its object and is likely to wander to other objects in the following manner.

1. The mind may think of desirable or agreeable objects according to its own inclination. This is called "Kamacchanda. nivarana" (sensuous lust).

2. The mind may also dwell on thoughts of despair and anger. This is called "Vyapadanivarana" (ill-will).

3. Slackness in contemplation may take place and the mind becomes dull and foggy. This is "Thina-middha-nivarana" (sloth and torpor).

4. The mind may become unstable and fleeting or restless, and then recollecting the past misdeeds in speech and bodily action, is likely to become worried. These are known as "Uddhaccakukkucca-nivarana" (restlessness and worry).

5. Thoughts may arise 'whether the contemplation which is being undertaken is a right method, or whether it is capable of bringing beneficial results, or whether there is any chance to achieve any good result's. This is "Vicikiccha-nivarana" (sceptical doubt).

When these five "Nivaranas" (Hindrances) appear, they should be discarded and rejected as they occur, and the mind should be immediately brought back to the original object of "Uggahanimitta" letting it dwell constantly on it, noting mentally as 'pathavi, pathavi.' If the kasina object of "Uggaha-nimitta" disappears from the mind, one should go back to the place where the earth-device is kept and contemplate again: 'pathavi, pathavi' by fixing the eyes on the device till "Uggahanimitta" is formed again in the mind's eye.

Thereafter, one should return to the desired place and proceed with the contemplation as before in any posture of sitting, standing, lying and walking. Carrying on thus the contemplation of the object of "Uggaha-nimitta" repeatedly for a long time, the object assumes a very brilliant and crystalline appearance quite unlike that of the original. This is called "Patibhaga-nimitta" (counterpart-image). At the time the mind is free from all 'Nivaranas.' It dwells fixedly on the "patibhaga-nimitta." This state of mind is known as "Upacarasamadhi" (proximate concentration). Now, by continually fixing the mind with this "Upacarasamadhi" on the 'Patibhaga- nimitta,' the mind reaches a state as if it were alive and sinks consciously into the object and remains fixed in it. This state of fixedness and stability of mind is known as "Appana-samadhi" (ecstatic concentration).

The Appana-samadhi is of four kinds, viz:

(a) the first Jhana (b) the second Jhana (c) the third Jhana (d) the fourth Jhana

(a) In the first Jhana five distinct constituents are present; they are:

(1) Vitakka (initial reflection) (2) Vicara (sustained investigation) (3) Piti (rapture or ecstasy) (4) Sukha (happiness or delight) (5) Ekaggata (Tranquility of mind on one object with one pointedness.)

(b) One who has already attained the stage of first Jhana, seeing unsatisfactoriness in the first two constituents of 'Vitakka' and 'Vicara' again proceeds with the contemplation to overcome them and succeeds in attaining the stage of second Jhana where the three distinct constituents of 'Piti,' 'Sukha' and 'Ekaggata' are obvious.

(c) Again seeing unsatisfactoriness 'in Piti,' if he proceeds with the contemplation to overcome it and divests himself of ecstasy, he will attain the third Jhana which is a state of tranquil serenity and where the two distinct constituents of 'Sukha' and 'Ekaggata,' remains obvious.

(d) Again seeing unsatisfactoriness in 'Sukha' he proceeds with the contemplation to overcome it. By doing so, he attains the stage of fourth Jhana in which the mind exalted and purified is indifferent to all emotions alike of pleasure and of pain. At this stage the two constituents of 'Upekkha'-(equanimity) and 'Ekaggata' become manifested.

This is, in brief, the description of the manner of contemplation of the "Pathavi-kasina" and the development of the stages of four Jhanas. The same applies to the remaining kasinas.

ASUBHA

In the case of a person who wishes to practise 'Asubha' meditation objects, he should fix his eyes on a bloated corpse, or a livid corpse, etc., and contemplate by saying mentally 'bloated corpse, bloated corpse,' livid corpse, livid corpse, etc. This contemplation is similar to that of 'Pathavikasina,' the fundamental difference being that the contemplation of these 'Asubha' subjects will lead to the stage of First jhana.

ANUSSATI

Amongst the ten Anussatis, the contemplation of the impure 32 parts of the body (kayagatasati- kamma tthana) will also lead to the stage of First jhana. The eight reflections (Anussati) consisting of the subjects from "Buddhanussati" to "Marananussati"; reflection on the loathsomeness of food (Ahare patikulasañña) and analysis of the four elements (Catu-dhatuvavatthana) will lead only to the achievement of "Upacara-samadhi" (proximate concentration).

BRAHMA-VIHARA

Three Brahma-Viharas of 'Metta. Karuna and Mudita' may carry one to the attainment of the three stages of lower jhanas, and a person who has attained the third jhana may, if he strives for the contemplation of "Upehkha," the fourth of the Brahma vihara, can achieve the stage of Fourth jhana.

ARUPPA

A person who, by contemplation of kasina subjects, has attained all four jhanas, can achieve four Aruppa-jhanas by carrying out four Aruppa-kammatthanas in serial order one after another.

THE CONCISE METHOD OF ANAPANA MEDITATION

One who wishes to meditate 'Anapanassati' meditation object should retire to a quite place and seat himself cross- legged or in any convenient manner so as to enable him to sit for a long time, with his body erect, and then first keep his mind fixed on the tip of the nostrils. He will then come to know distinctly the feeling of touch at the tip of the nostrils or at the edge of the upper lip, caused by the constant flow of his respiration.

This flow should be watched at the point of its contact and contemplated by noting 'coming, going, coming, going,' on every act of inhaling and exhaling respectively. The mind should not be allowed to follow after the flow of the breath either on its inward or outward journey but should be kept at the point of touch constantly watching. While contemplating thus, there will be many hindrances 'nivaranas' which make the mind wanders. Such hindrances should be dispelled bringing the mind back to the point of contact where in-breathing and out-breathing pass through, and then continue with the contemplation as 'coming, going, 'coming, going,' as before.

By this means of continually watching the point of contact of the incoming and outgoing breath with attentive contemplation:

1. the long in-breathing and out-breathing are clearly noticed when they are long;

2. the short in-breathing and out-breathing are clearly noticed when they are short;

3. each course of gentle and delicate in-breathing and outbreathing with its beginning, middle and end is clearly noticed from the time it touches the tip of nose to the time when it leaves the nose; and

4. the gradual change from the harsh to the gentler form of inbreathing and out-breathing is also clearly noticed. As the respiration become more and more gentle, it would appear as if they have vanished altogether.

When it so happens, one may be searching for the incoming breath and outgoing breath, and may wonder what has happened. He may then remain at rest without carrying on the contemplation. However, it should not be done that way, and the mind should be fixed on the tip of the nose and the edge of the upper lip continuously noting as before. If the mind is so fixed attentively, the gentle form of flow of the in and out breathing will appear again and will be perceptible distinctly.

By thus proceeding with constant contemplation of in and out breathing, the incoming and outgoing breath will appear unusual and peculiar. The following are the peculiarities mentioned in the Visuddhi magga. In some cases the in-breathing and out-breathing appear like a shining brilliant star or a bead of red (ruby) precious stones or a thread of pearls; To some, it appears with a rough touch like that of a stalk of cotton plant or a peg (bolt) made of inner substance of hard wood; To other like a long braided chain (necklace), or a wreath of flowers, or a tip of a column of smoke; To other like a broad net-work of cobweb or a film of cloud or a wheel of a chariot or a round disc of moon or sun. It is stated in Visuddhi Magga that the variety of forms and objects visualised is due to differences in 'sañña,' perception, of the individuals concerned. These peculiar visionary objects are known as "patibhaga-nimitta." Commencing from the time of this nimitta, the samadhi which is then developed is called "Upacara-samadhi." On continuing the contemplation with the aid of "Upacara-samadhi," the stage of "Appana-samadhi" of four Rupa-jhanas can be reached. This is the brief description of the preliminary practice for 'Samatha' by a person wishing to meditate by way of Samathayanika as a basis for the realization of Nibbana .

Source: http://www.yellowrobe.com/practice/meditation/224-how-to-practice-samatha-meditation.html

source https://theravada.vn/how-to-practice-samatha-meditation-by-mahasi-sayadaw/ from Theravada https://theravadavn.blogspot.com/2020/07/how-to-practice-samatha-meditation-by.html

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How to Practice Samatha Meditation – by Mahasi Sayadaw

Samatha Meditation - THE METHOD IN BRIEF (BY MAHASI SAYADAW)

The samatha meditation comprises (40) sorts. They are as enumerated below:

1. Kasina (10) 2. Asubha (10) 3. Anussati (10) 4. Brahmavihara (4) 5. Aruppa (4) 6. Ahare Patikkulasanna (1) 7. Catu-dhatu-vavatthana (1)

THE TEN SORTS OF KASINA ARE:

1. Earth kasina (pathavikasinam) 2. Water kasina (apokasinam) 3. Fire kasina (tejokasinam) 4. Wind kasina (Vayokasinam) 5. Brownish or deep purplish blue kasina (nilakasinam) 6. Yellow kasina (pitakasinam) 7. Red kasina (lohitakasinam) 8. White kasina (odatakasinam) 9. Light kasina (alokakasinam) 10. Open air-space, sky kasina (akasakasinam)

THE TEN ASUBHAS ARE AS FOLLOWS:

1. Swollen or bloated corpse. (uddhumatakam) 2. A corpse brownish black or purplish blue with decay (vinilakam) 3. A festering or suppurated corpse (vipubbakam) 4. A corpse splattered half or fissured from decay. (vicchiddakam) 5. A corpse gnawed by animals such as wild dogs and foxes: (vikkhayittakam) 6. A corpse scattered in parts, hands, legs, head and body being dispersed (vikkhitakam) 7. A corpse cut and thrown away in parts after killing. (hatavikkhittakam) 8. A bleeding corpse, i.e. with red blood oozing out. (lohitakam) 9. A corpse infested with and eaten by worms. (puluvakam) 10. Remains of a corpse in a heap of bones, i.e. skeleton. (atthikam)

THE TEN ANUSSATIS ARE:

1. Fixing the mind with attentiveness and reflecting repeatedly on the glorious virtues and attributes of Buddha. (Buddhanussati)

2. Reflecting with serious attentiveness repeatedly on the virtues and qualities of Buddha's teachings and his doctrine. (Dhammanussati)

3. Fixing the mind strongly and repeatedly upon the rare attributes and sanctity of the Sanghas (Sanghanussati)

4. Reflecting seriously and repeatedly on the purification of one's own morality or sila. (Silanussati)

5. Repeatedly reflecting on the mind's purity in the noble act of one's own dana, charitableness and liberality. (Caganussati)

6. Reflecting with serious and repeated attention on one's own complete possession of the qualities of saddha. absolute faith, sila, morality, suta; knowledge, caga, liberality and panna, wisdom or knowledge just as the devas have, to enable one to be reborn in the World of devas. (Devatanussati)

7. Reflecting repeatedly with serious attentiveness on the supreme spiritual blissful state of Nirvana. (Upasamanussati)

8. Recollection of death or reflecting repeatedly on the inevitability of death. (Marananussati)

9. Reflecting earnestly and repeatedly on the impurity of the body which is composed of the detestable 32 constituents such as hair, body hair, nails, teeth, skin, etc. (Kayagata-sati)

10. Repeated reflection on the inhaled and exhaled breath. (Anapana-sati)

THE FOUR BRAHMAVIHARAS ARE:

1. Contemplation of loving kindness and goodwill or universal benevolence towards all sentient beings, praying "may all beings be happy." (Metta)

2. Contemplation, of compassion, i.e. pity for and sympathy with those who are suffering praying in mind that "may all beings be free from misery and suffering." (Karuna)

3. Contemplation of feeling rejoicing with others in their happiness or prosperity praying in mind that they "may continue to be happy and prosperous as at present with out diminution. (Mudita)

4. To remain indifferent with a feeling of equanimity to the state of condition of all beings, bearing an impartial attitude that things happen according to one's own kamma that has been committed. (Upekkha)

THE FOUR ARUPPAS ARE:

1. Meditation or fixing the mind intently on the realm of infinity of space, sky pannata. (Akasanañcayatanam)

2. Meditation or fixing the mind intently on the realm of infinity of consciousness, pathama ruppavinnana. (Viññanañcayatanam)

3. Meditation or dwelling the mind intently on Nothingness, i.e. nothingness, that remains or exists from pathamaruppavinnana. (Akincannayatanam)

4. Meditation on the realm of Neither-perception nor Non-perception, i.e. semi-conscious state Jhana's perception Tatiya (third) ruppavinnana as "so calm, tranquil and gentle." (Nevasañña-nasaññayatanam) Ahare patikulasañña: means the consciousness or perception of the impurity of material food derived from fixing the mind intently on the food and eatables as being detestable. Catudhatuvavatthanam: means contemplation on the existence or composition of the main four elements of dhatu in the body, namely, vayo (air or wind) and their differences in nature.

Ahare patikulasañña: means the consciousness or perception of the impurity of material food derived from fixing the mind intently on the food and eatables as being detestable.

Catudhatuvavatthanam: means contemplation on the existence or composition of the main four elements of dhatu in the body, namely, vayo (air or wind) and their differences in nature.

KASINA

A person who, of the forty sorts of samatha meditation, chooses the pathavi kasina as his subject of contemplation, should fix his eyes upon a spot of earth on the ground or a circle of earthdevice and contemplate mentally noting 'pathavi, pathavi,' or 'earth, earth, earth.' After repeated contemplation for a considerable time, the vivid image or nimitta of the earth-device will appear in the mind when the eyes are closed as clearly as when they are open.

This appearance of mental image is called "Uggaha, nimitta" (acquired image). If this "nimitta" becomes fixed and steady in the mind, he can go to any place and take up a posture of either sitting, walking, standing or lying. He should then continue to contemplate on the "Uggahanimitta" by saying mentally 'pathavi, pathavi,' or 'earth, earth.' While thus contemplating, it may happen that the mind does not remain fixed on its object and is likely to wander to other objects in the following manner.

1. The mind may think of desirable or agreeable objects according to its own inclination. This is called "Kamacchanda. nivarana" (sensuous lust).

2. The mind may also dwell on thoughts of despair and anger. This is called "Vyapadanivarana" (ill-will).

3. Slackness in contemplation may take place and the mind becomes dull and foggy. This is "Thina-middha-nivarana" (sloth and torpor).

4. The mind may become unstable and fleeting or restless, and then recollecting the past misdeeds in speech and bodily action, is likely to become worried. These are known as "Uddhaccakukkucca-nivarana" (restlessness and worry).

5. Thoughts may arise 'whether the contemplation which is being undertaken is a right method, or whether it is capable of bringing beneficial results, or whether there is any chance to achieve any good result's. This is "Vicikiccha-nivarana" (sceptical doubt).

When these five "Nivaranas" (Hindrances) appear, they should be discarded and rejected as they occur, and the mind should be immediately brought back to the original object of "Uggahanimitta" letting it dwell constantly on it, noting mentally as 'pathavi, pathavi.' If the kasina object of "Uggaha-nimitta" disappears from the mind, one should go back to the place where the earth-device is kept and contemplate again: 'pathavi, pathavi' by fixing the eyes on the device till "Uggahanimitta" is formed again in the mind's eye.

Thereafter, one should return to the desired place and proceed with the contemplation as before in any posture of sitting, standing, lying and walking. Carrying on thus the contemplation of the object of "Uggaha-nimitta" repeatedly for a long time, the object assumes a very brilliant and crystalline appearance quite unlike that of the original. This is called "Patibhaga-nimitta" (counterpart-image). At the time the mind is free from all 'Nivaranas.' It dwells fixedly on the "patibhaga-nimitta." This state of mind is known as "Upacarasamadhi" (proximate concentration). Now, by continually fixing the mind with this "Upacarasamadhi" on the 'Patibhaga- nimitta,' the mind reaches a state as if it were alive and sinks consciously into the object and remains fixed in it. This state of fixedness and stability of mind is known as "Appana-samadhi" (ecstatic concentration).

The Appana-samadhi is of four kinds, viz:

(a) the first Jhana (b) the second Jhana (c) the third Jhana (d) the fourth Jhana

(a) In the first Jhana five distinct constituents are present; they are:

(1) Vitakka (initial reflection) (2) Vicara (sustained investigation) (3) Piti (rapture or ecstasy) (4) Sukha (happiness or delight) (5) Ekaggata (Tranquility of mind on one object with one pointedness.)

(b) One who has already attained the stage of first Jhana, seeing unsatisfactoriness in the first two constituents of 'Vitakka' and 'Vicara' again proceeds with the contemplation to overcome them and succeeds in attaining the stage of second Jhana where the three distinct constituents of 'Piti,' 'Sukha' and 'Ekaggata' are obvious.

(c) Again seeing unsatisfactoriness 'in Piti,' if he proceeds with the contemplation to overcome it and divests himself of ecstasy, he will attain the third Jhana which is a state of tranquil serenity and where the two distinct constituents of 'Sukha' and 'Ekaggata,' remains obvious.

(d) Again seeing unsatisfactoriness in 'Sukha' he proceeds with the contemplation to overcome it. By doing so, he attains the stage of fourth Jhana in which the mind exalted and purified is indifferent to all emotions alike of pleasure and of pain. At this stage the two constituents of 'Upekkha'-(equanimity) and 'Ekaggata' become manifested.

This is, in brief, the description of the manner of contemplation of the "Pathavi-kasina" and the development of the stages of four Jhanas. The same applies to the remaining kasinas.

ASUBHA

In the case of a person who wishes to practise 'Asubha' meditation objects, he should fix his eyes on a bloated corpse, or a livid corpse, etc., and contemplate by saying mentally 'bloated corpse, bloated corpse,' livid corpse, livid corpse, etc. This contemplation is similar to that of 'Pathavikasina,' the fundamental difference being that the contemplation of these 'Asubha' subjects will lead to the stage of First jhana.

ANUSSATI

Amongst the ten Anussatis, the contemplation of the impure 32 parts of the body (kayagatasati- kamma tthana) will also lead to the stage of First jhana. The eight reflections (Anussati) consisting of the subjects from "Buddhanussati" to "Marananussati"; reflection on the loathsomeness of food (Ahare patikulasañña) and analysis of the four elements (Catu-dhatuvavatthana) will lead only to the achievement of "Upacara-samadhi" (proximate concentration).

BRAHMA-VIHARA

Three Brahma-Viharas of 'Metta. Karuna and Mudita' may carry one to the attainment of the three stages of lower jhanas, and a person who has attained the third jhana may, if he strives for the contemplation of "Upehkha," the fourth of the Brahma vihara, can achieve the stage of Fourth jhana.

ARUPPA

A person who, by contemplation of kasina subjects, has attained all four jhanas, can achieve four Aruppa-jhanas by carrying out four Aruppa-kammatthanas in serial order one after another.

THE CONCISE METHOD OF ANAPANA MEDITATION

One who wishes to meditate 'Anapanassati' meditation object should retire to a quite place and seat himself cross- legged or in any convenient manner so as to enable him to sit for a long time, with his body erect, and then first keep his mind fixed on the tip of the nostrils. He will then come to know distinctly the feeling of touch at the tip of the nostrils or at the edge of the upper lip, caused by the constant flow of his respiration.

This flow should be watched at the point of its contact and contemplated by noting 'coming, going, coming, going,' on every act of inhaling and exhaling respectively. The mind should not be allowed to follow after the flow of the breath either on its inward or outward journey but should be kept at the point of touch constantly watching. While contemplating thus, there will be many hindrances 'nivaranas' which make the mind wanders. Such hindrances should be dispelled bringing the mind back to the point of contact where in-breathing and out-breathing pass through, and then continue with the contemplation as 'coming, going, 'coming, going,' as before.

By this means of continually watching the point of contact of the incoming and outgoing breath with attentive contemplation:

1. the long in-breathing and out-breathing are clearly noticed when they are long;

2. the short in-breathing and out-breathing are clearly noticed when they are short;

3. each course of gentle and delicate in-breathing and outbreathing with its beginning, middle and end is clearly noticed from the time it touches the tip of nose to the time when it leaves the nose; and

4. the gradual change from the harsh to the gentler form of inbreathing and out-breathing is also clearly noticed. As the respiration become more and more gentle, it would appear as if they have vanished altogether.

When it so happens, one may be searching for the incoming breath and outgoing breath, and may wonder what has happened. He may then remain at rest without carrying on the contemplation. However, it should not be done that way, and the mind should be fixed on the tip of the nose and the edge of the upper lip continuously noting as before. If the mind is so fixed attentively, the gentle form of flow of the in and out breathing will appear again and will be perceptible distinctly.

By thus proceeding with constant contemplation of in and out breathing, the incoming and outgoing breath will appear unusual and peculiar. The following are the peculiarities mentioned in the Visuddhi magga. In some cases the in-breathing and out-breathing appear like a shining brilliant star or a bead of red (ruby) precious stones or a thread of pearls; To some, it appears with a rough touch like that of a stalk of cotton plant or a peg (bolt) made of inner substance of hard wood; To other like a long braided chain (necklace), or a wreath of flowers, or a tip of a column of smoke; To other like a broad net-work of cobweb or a film of cloud or a wheel of a chariot or a round disc of moon or sun. It is stated in Visuddhi Magga that the variety of forms and objects visualised is due to differences in 'sañña,' perception, of the individuals concerned. These peculiar visionary objects are known as "patibhaga-nimitta." Commencing from the time of this nimitta, the samadhi which is then developed is called "Upacara-samadhi." On continuing the contemplation with the aid of "Upacara-samadhi," the stage of "Appana-samadhi" of four Rupa-jhanas can be reached. This is the brief description of the preliminary practice for 'Samatha' by a person wishing to meditate by way of Samathayanika as a basis for the realization of Nibbana .

Source: http://www.yellowrobe.com/practice/meditation/224-how-to-practice-samatha-meditation.html

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Bhagavad-Gītā as It Is [16.1-3]

śrī-bhagavān uvāca abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam

ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam adroho nāti-mānitā bhavanti sampadaṁ daivīm abhijātasya bhārata

Synonyms:

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; abhayam — fearlessness; sattva-saṁśuddhiḥ — purification of one’s existence; jñāna — in knowledge; yoga — of linking up; vyavasthitiḥ — the situation; dānam — charity; damaḥ — controlling the mind; ca — and; yajñaḥ — performance of sacrifice; ca — and; svādhyāyaḥ — study of Vedic literature; tapaḥ — austerity; ārjavam — simplicity; ahiṁsā — nonviolence; satyam — truthfulness; akrodhaḥ — freedom from anger; tyāgaḥ — renunciation; śāntiḥ — tranquillity; apaiśunam — aversion to fault-finding; dayā — mercy; bhūteṣu — towards all living entities; aloluptvam — freedom from greed; mārdavam — gentleness; hrīḥ — modesty; acāpalam — determination; tejaḥ — vigor; kṣamā — forgiveness; dhṛtiḥ — fortitude; śaucam — cleanliness; adrohaḥ — freedom from envy; na — not; ati-mānitā — expectation of honor; bhavanti — are; sampadam — the qualities; daivīm — the transcendental nature; abhijātasya — of one who is born of; bhārata — O son of Bharata.

Translation:

The Supreme Personality of Godhead said: Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion for all living entities; freedom from covetousness; gentleness; modesty; steady determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and from the passion for honor – these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.

Purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada:

In the beginning of the Fifteenth Chapter, the banyan tree of this material world was explained. The extra roots coming out of it were compared to the activities of the living entities, some auspicious, some inauspicious. In the Ninth Chapter, also, the devas, or godly, and the asuras, the ungodly, or demons, were explained. Now, according to Vedic rites, activities in the mode of goodness are considered auspicious for progress on the path of liberation, and such activities are known as daivī prakṛti, transcendental by nature. Those who are situated in the transcendental nature make progress on the path of liberation. For those who are acting in the modes of passion and ignorance, on the other hand, there is no possibility of liberation. Either they will have to remain in this material world as human beings, or they will descend among the species of animals or even lower life forms. In this Sixteenth Chapter the Lord explains both the transcendental nature and its attendant qualities and the demoniac nature and its qualities. He also explains the advantages and disadvantages of these qualities.

The word abhijātasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhādhāna-saṁskāra. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being. In Bhagavad-gītā we have studied also before that sex life for begetting a good child is Kṛṣṇa Himself. Sex life is not condemned, provided the process is used in Kṛṣṇa consciousness. Those who are in Kṛṣṇa consciousness at least should not beget children like cats and dogs but should beget them so that they may become Kṛṣṇa conscious after birth. That should be the advantage of children born of a father and mother absorbed in Kṛṣṇa consciousness.

The social institution known as varṇāśrama-dharma – the institution dividing society into four divisions of social life and four occupational divisions or castes – is not meant to divide human society according to birth. Such divisions are in terms of educational qualifications. They are to keep the society in a state of peace and prosperity. The qualities mentioned herein are explained as transcendental qualities meant for making a person progress in spiritual understanding so that he can get liberated from the material world.

In the varṇāśrama institution the sannyāsī, or the person in the renounced order of life, is considered to be the head or the spiritual master of all the social statuses and orders. A brāhmaṇa is considered to be the spiritual master of the three other sections of a society, namely, the kṣatriyas, the vaiśyas and the śūdras, but a sannyāsī, who is on the top of the institution, is considered to be the spiritual master of the brāhmaṇas also. For a sannyāsī, the first qualification should be fearlessness. Because a sannyāsī has to be alone without any support or guarantee of support, he has simply to depend on the mercy of the Supreme Personality of Godhead. If one thinks, “After I leave my connections, who will protect me?” he should not accept the renounced order of life. One must be fully convinced that Kṛṣṇa or the Supreme Personality of Godhead in His localized aspect as Paramātmā is always within, that He is seeing everything, and He always knows what one intends to do. One must thus have firm conviction that Kṛṣṇa as Paramātmā will take care of a soul surrendered to Him. “I shall never be alone,” one should think. “Even if I live in the darkest regions of a forest I shall be accompanied by Kṛṣṇa, and He will give me all protection.” That conviction is called abhayam, fearlessness. This state of mind is necessary for a person in the renounced order of life.

Then he has to purify his existence. There are so many rules and regulations to be followed in the renounced order of life. Most important of all, a sannyāsī is strictly forbidden to have any intimate relationship with a woman. He is even forbidden to talk with a woman in a secluded place. Lord Caitanya was an ideal sannyāsī, and when He was at Purī His feminine devotees could not even come near to offer their respects. They were advised to bow down from a distant place. This is not a sign of hatred for women as a class, but it is a stricture imposed on the sannyāsī not to have close connections with women. One has to follow the rules and regulations of a particular status of life in order to purify his existence. For a sannyāsī, intimate relations with women and possession of wealth for sense gratification are strictly forbidden. The ideal sannyāsī was Lord Caitanya Himself, and we can learn from His life that He was very strict in regards to women. Although He is considered to be the most liberal incarnation of Godhead, accepting the most fallen conditioned souls, He strictly followed the rules and regulations of the sannyāsa order of life in connection with association with women. One of His personal associates, namely Choṭa Haridāsa, was associated with Lord Caitanya along with His other confidential personal associates, but somehow or other this Choṭa Haridāsa looked lustily on a young woman, and Lord Caitanya was so strict that He at once rejected him from the society of His personal associates. Lord Caitanya said, “For a sannyāsī or anyone who is aspiring to get out of the clutches of material nature and trying to elevate himself to the spiritual nature and go back home, back to Godhead, for him, looking toward material possessions and women for sense gratification – not even enjoying them, but just looking toward them with such a propensity – is so condemned that he had better commit suicide before experiencing such illicit desires.” So these are the processes for purification.

The next item is jñāna-yoga-vyavasthiti: being engaged in the cultivation of knowledge. Sannyāsī life is meant for distributing knowledge to the householders and others who have forgotten their real life of spiritual advancement. A sannyāsī is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannyāsī goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Kṛṣṇa consciousness. This is the duty of a sannyāsī. If he is actually advanced and so ordered by his spiritual master, he should preach Kṛṣṇa consciousness with logic and understanding, and if one is not so advanced he should not accept the renounced order of life. But even if one has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannyāsī, or one in the renounced order of life, must be situated in fearlessness, sattva-saṁśuddhi (purity) and jñāna-yoga (knowledge).

The next item is charity. Charity is meant for the householders. The householders should earn a livelihood by an honorable means and spend fifty percent of their income to propagate Kṛṣṇa consciousness all over the world. Thus a householder should give in charity to institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charity, as will be explained later on – charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended, because it is simply a waste of money. Charity should be given only to propagate Kṛṣṇa consciousness all over the world. That is charity in the mode of goodness.

Then as far as dama (self-control) is concerned, it is not only meant for other orders of religious society, but is especially meant for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality, but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Kṛṣṇa. If he is able to beget children who will be in Kṛṣṇa consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure.

Sacrifice is another item to be performed by the householders, because sacrifices require a large amount of money. Those in other orders of life, namely brahmacarya, vānaprastha and sannyāsa, have no money; they live by begging. So performance of different types of sacrifice is meant for the householders. They should perform agni-hotra sacrifices as enjoined in the Vedic literature, but such sacrifices at the present moment are very expensive, and it is not possible for any householder to perform them. The best sacrifice recommended in this age is called saṅkīrtana-yajña. This saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, is the best and most inexpensive sacrifice; everyone can adopt it and derive benefit. So these three items, namely charity, sense control and performance of sacrifice, are meant for the householder.

Then svādhyāya, Vedic study, is meant for brahmacarya, or student life. Brahmacārīs should have no connection with women; they should live a life of celibacy and engage the mind in the study of Vedic literature for cultivation of spiritual knowledge. This is called svādhyāya.

Tapas, or austerity, is especially meant for the retired life. One should not remain a householder throughout his whole life; he must always remember that there are four divisions of life – brahmacarya, gṛhastha, vānaprastha and sannyāsa. So after gṛhastha, householder life, one should retire. If one lives for a hundred years, he should spend twenty-five years in student life, twenty-five in householder life, twenty-five in retired life and twenty-five in the renounced order of life. These are the regulations of the Vedic religious discipline. A man retired from household life must practice austerities of the body, mind and tongue. That is tapasya. The entire varṇāśrama-dharma society is meant for tapasya. Without tapasya, or austerity, no human being can get liberation. The theory that there is no need of austerity in life, that one can go on speculating and everything will be nice, is recommended neither in the Vedic literature nor in Bhagavad-gītā. Such theories are manufactured by show-bottle spiritualists who are trying to gather more followers. If there are restrictions, rules and regulations, people will not become attracted. Therefore those who want followers in the name of religion, just to have a show only, don’t restrict the lives of their students, nor their own lives. But that method is not approved by the Vedas.

As far as the brahminical quality of simplicity is concerned, not only should a particular order of life follow this principle, but every member, be he in the brahmacārī āśrama, gṛhastha āśrama, vānaprastha āśrama or sannyāsa āśrama. One should be very simple and straightforward.

Ahiṁsā means not arresting the progressive life of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no harm in killing animals for sense gratification. People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is no necessity for animal killing. This injunction is for everyone. When there is no alternative, one may kill an animal, but it should be offered in sacrifice. At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in spiritual realization should not commit violence to animals. Real ahiṁsā means not checking anyone’s progressive life. The animals are also making progress in their evolutionary life by transmigrating from one category of animal life to another. If a particular animal is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not be checked simply to satisfy one’s palate. This is called ahiṁsā.

Satyam. This word means that one should not distort the truth for some personal interest. In Vedic literature there are some difficult passages, but the meaning or the purpose should be learned from a bona fide spiritual master. That is the process for understanding the Vedas. Śruti means that one should hear from the authority. One should not construe some interpretation for his personal interest. There are so many commentaries on Bhagavad-gītā that misinterpret the original text. The real import of the word should be presented, and that should be learned from a bona fide spiritual master.

Akrodha means to check anger. Even if there is provocation one should be tolerant, for once one becomes angry his whole body becomes polluted. Anger is a product of the mode of passion and lust, so one who is transcendentally situated should check himself from anger. Apaiśunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life. Hrī means that one should be very modest and must not perform some act which is abominable. Acāpalam, determination, means that one should not be agitated or frustrated in some attempt. There may be failure in some attempt, but one should not be sorry for that; he should make progress with patience and determination.

The word tejas used here is meant for the kṣatriyas. The kṣatriyas should always be very strong to be able to give protection to the weak. They should not pose themselves as nonviolent. If violence is required, they must exhibit it. But a person who is able to curb down his enemy may under certain conditions show forgiveness. He may excuse minor offenses.

Śaucam means cleanliness, not only in mind and body but in one’s dealings also. It is especially meant for the mercantile people, who should not deal in the black market. Nāti-mānitā, not expecting honor, applies to the śūdras, the worker class, which are considered, according to Vedic injunctions, to be the lowest of the four classes. They should not be puffed up with unnecessary prestige or honor and should remain in their own status. It is the duty of the śūdras to offer respect to the higher class for the upkeep of the social order.

All these twenty-six qualifications mentioned are transcendental qualities. They should be cultivated according to the different statuses of social and occupational order. The purport is that even though material conditions are miserable, if these qualities are developed by practice, by all classes of men, then gradually it is possible to rise to the highest platform of transcendental realization.