that’s a lotta fantrolls for someone who used to prefer just one or two but then again I’ve had two of them for two years already~

  • Spines Cargot - my very first fantroll. about 8.5 sweeps old. loves gardening and traveling, often just donning goggles and a large hat when taking care of plants in the morning. lives on a greenhouse on the shell of his giant snail lusus.
  • Nostre Patern - a fairly recent fantroll. about 9 sweeps old. in a moirallegiance with Marius and serves as an auspistice to everyone else in his session. takes care of everyone and types like an old dad getting used to smartphones. Constantly coddles and fusses over Marius.
  • Shaiva Santa Tantra - my second fantroll (I remember having him already when my drawing style was still kinda wonky haha). 8 sweeps old. loves to mix music and dance but is bad at dancing. has a sash modus which only spits out his stuff when he properly performs a few dance moves assigned to them. he uses it to force himself to practice.
  • Marius Knacke - also fairly recent. 8 sweeps old. used to be a brilliant mechanic but lost a horn and his legs in an accident. was able to patch himself up as his final major project. still loves to tinker with machines but prefers to make small manageable things (like toy soldiers and musical instruments) nowadays. Is very fond of Nostre.
O God of mercy who performs the dance of endless happiness in the hall of inconceivable intelligence! The Rig and the other Vedas are thundering forth in words, announcing to us that all are your slaves, all things belong to you, all actions are you, that you pervade everywhere, that this is your nature. Such is the teaching of those who, though they never speak, broke silence for our sake.
—  Thayumanavar, Tamil Saint, 1705-1742
Good things/ exciting plans

Working some stuff out by planning an exciting future and building my relationship with GOD! Great stuff. 

If you’re interested, read on. If not, scroll down. I am mostly writing this just for myself so I can quiet my brain and go to bed, so no hard feelings to be had if no one cares.

- Really into Shaivism lately. I have been reading the Bhagavad Gita recently, listening to a lot of Trevor Hall, and doing a fair bit of research. When I go back to school, I plan on renting/ reading the teachings of Sri Ramakrishna. :o)

- Working on getting a spot volunteering in either the library front desk or library bookstore on campus

- Planning my trip to Morocco and Europe. I am considering shortening my Europe segment to 2 weeks, and lengthening the Morocco segment to 4 weeks! 

- Been feeling a lot better.

- STRONGLY considering a minor in TESL. Looked into the classes, and feel pretty good about it.

- Signed up for a Peace Corps informational meeting at school. If you’ve followed me a long time or know me well enough, I am no newbie to the Peace Corps, but am excited to maybe talk to a recruiter in person and maybe learn something new. I have been pondering about it a lot lately, and feel if I have a history of volunteering experience, a TESL minor/ cert., and a year of university-level Spanish or French, I’d be a good/ easily placed candidate. Super exciting! I’ve been working towards this for 6 years so far. 

-Thinking about maybe getting a blogspot to actually just vent out text posts about spiritual musings/progress, travel ideas/plans, actual travel blogging, school stuff, etc. I doubt anyone would follow it, but it might be a good outlet and fun to look back on.

-Trying to figure the possibility of going to volunteer in India for next winter break or in India (and maybe Nepal/Sri Lanka) for 2014 summer?


dbang phyug pa - Followers of Ishvara; worshippers of Shiva; Shaiva, Shaivite, a follower of Shiva; Aishvara [RY]

dbang phyug pa - opulent, rich, wealthy, Shaiva, shaivite, follower of the god shiva [JV]

dbyangs ‘char - rain making, Svarodaya Tantra (a Shaiva text dealing with astrology), method of prediction through the interpretation of the vowels and consonants associated with numbers, corresponds to the science of numerology, numerology [JV]

action, an enduring Self, God, and revelation.

The Pratyabhijnā philosophers’ response to the problematic posed by Buddhist logic revolutionized earlier approaches of the Nyaya philosophers, the Shaiva Siddhāntin Sadyojyoti and even Utpaladeva’s teacher Somānanda, and may be characterized as a form of transcendental argumentation. Utpaladeva and Abhinavagupta interpret their central myth of Shiva’s emanation and control of the universe through Shakti as itself an act of self-recognition (ahampratyavamarsha, pratyabhijnā ). Furthermore, abjuring Somānanda’s agonistic stance towards Bhartrihari, they also equate Shiva’s self-recognition (Shakti) with the principle of Supreme Speech (parāvāk ), which they derive from the Grammarian. They thereby appropriate the Grammarian’s explanation of creation as linguistic in nature. Thus the Kashmiri Shaiva philosophers ascribe to Speech a primordial status, denied by the Buddhist logicians .

As ritual recapitulates myth, the Pratyabhijnā system endeavors to lead the student to participate in the recognition “I am Shiva,” by demonstrating that all experiences and contents of experience are expressions of the recognition that “I am Shiva.” The paradox of the Pratyabhijnā formulation of the inference for the sake of others is that the self-recognition “I am Shiva,” as an interpretation of Shakti, becomes in effect both the conclusion and the reason. This circularity of conclusion and reason is a consequence of the Kashmiri Shaiva monism. From the intratraditional perspective, there is no fact that can be adduced in support of another separate fact, as everything is always the same in essential nature. From the intertraditional perspective of philosophical debate, however, the circularity is not necessarily destructive. The Shaiva technical studies of various topics of epistemology and ontology in effect provide further ostensible justification for this apparent circularity.

Utpaladeva’s and Abhinavagupta’s epistemology may best be illustrated by its approach to perceptual cognition. The Pratyabhijnā arguments on this subject may be divided into those centered around two sets of terms: prakāsha; and vimarsha and cognates such as pratyavamarsha and parāmarsha.

Prakāsha is the “bare subjective awareness” that validates each cognition, so that one knows that one knows. The thrust of the arguments about prakāsha is analogous to George Berkeley’s thesis of idealism that esse est percipi. The Shaivas contend that, as no object is known without validating awareness, this awareness actually constitutes all objects. There is no ground even for a “representationalist” inference of objects external to awareness that cause its diverse contents, because causality can be posited only between phenomena of which one has been aware. Furthermore, the Kashmiri Shaivas argue that there cannot be another subject outside of one’s own awareness. They conclude, however, not with solipsism as usually understood in the West, but a conception of a universal awareness. All sentient and insentient beings are essentially one awareness.