SO. MUCH. ENERGY. They talk a mile a minute, but they're also so funny.
for men, they act entitled to what they want. Women can be the same way, but to a lesser degree. Both are very nostalgic and might keep EVERYTHING. Might get upset over what others consider small things.
they talk. so much. So intelligent and witty, but can get distracted by the smallest things.
love their mom. so much. Sort of like Taurus, and can be very emotional (depending on how they express their sign). Definitely can get upset over smaller things like Taurus, but expresses it in a mom way (almost like guilt tripping, but not always exactly).
confident(but usually to disguise a self-perceived flaw). Can be extremely dramatic, but usually for a reason. Also very self-involved, but generous once they recognize a problem with someone else.
they actually like menial tasks. They like things that don't take much thought because it calms them (ask any Virgo and they'll completely deny it, though). Anxiety is a usual with this placement.
MANNERS. They are taught that being mannerly is more important than any emotion they might have. Extremely opinionated and intelligent.
INTENSE. They will find out any secrets you might have, and can be very manipulative. They use humor (usually dark) to cover up those emotions.
PREACHY. Sag moons are so opinionated, and will talk for hours about travel, higher education, morals, etc.
felt like they had to grow up too early. Extremely responsible and serious (when tapping into their moon).
DETACHED. They love to talk about interests, and can be very sociable (depending on other placements). However, emotions? They would like them to be nonexistent.
usually a favorite of parent. In touch with their emotions. Old souls. Are the type to do yoga and other activities to be connected to the universe.
*these are basic, and some of these are the things I've noticed. It also depends on aspects and placements.
This is the last crossover fanart in the theme “marvel vs capcom vs nintendo” I did. I have other ideas, but also have ideas to do a series of illustrations with original characters…I don’t know which one to choose to do next. Please, send me messages (private or not) to help me choose.
Day 1179: just find your center, just find that peace, the greater perspective. no individual human will ever live long enough to conceive of what that looks like in its purest form, but we write stories and compile histories to try and convey how long-reaching our connections are. you don’t have to worry about legacy. its very nature is that you will never know of it. be proud of who you are here and now, cultivate kindness and hope for yourself and those whom you love.
Sometimes its hard to remain focused and productive, especially in the Summer. It’s important to form a routine to help get your out of bed and start your day right! Here are a few suggestions that help me kick-start my morning:
Set your alarm for a reasonable hour. Let’s face it: its Summer, and you deserve to sleep in at least a little bit. So long as you get eight hours of sleep, you can let yourself be flexible as to when you fall asleep/wake up. I wake up around 7:30a.m. (as compared to 6:30a.m., which is when I wake up during the school year), but if you’re more of a night owl, don’t try to force a sleeping schedule that doesn’t work for you! That being said, only set one alarm. IF you have more than one alarm set, it’s far too easy to dismiss the first alarm and go back to sleep. Having only one alarm makes you more accountable.
Get moving right away. I like to get dressed and do my workout as soon as I wake up. For cross country my coach has a long list of workouts that need to be done everyday; however, even if you aren’t the running/lifting type, a few minutes of yoga work just as well to clear your head! For starters, its great to get outside before the Summer heat really starts to kick in. Second, getting the motivation to exercise is often difficult, so tackling it first boosts your motivation and productivity for the rest of the day. It’s nice to get back from a run and take a nice soothing shower with the satisfaction that you’ve already accomplished something today!
Don’t go back into your pj’s. I learned this the hard way. If you get back into pj’s after your shower, the temptation to slack off and get back in bed will be STRONG. Just don’t do it!!
Start your studying with something fun. As an avid writer, I like to get my study sessions started with the ‘Fiction 500′. Everyday I add 500 more words to a story I’m writing; this gets my brain going and is an enjoyable part of my day. Not only am I preparing myself for a day of learning, but I am also making progress on a different goal!
Have a light breakfast and drink some water. This is pretty self explanatory I find it difficult to get work done if I have heavy food in my stomach. I used to be someone who skipped breakfast altogether, but I’ve learned that having something little (or even just a glass of water) makes a positive impact on your day.
Plan out what you need to study the night before. It’s important to have a solid game plan for what you want to accomplish for the day. Without this, it’s easy to push off responsibilities and find yourself immersed in a show on Netflix. Have a notepad/journal open on your desk with an exact list of what you plan to accomplish during the day. There is nothing more satisfying than crossing out things on a to-do list!
Don’t be upset if things don’t go according to plan. As I said before, it’s Summer. Last minute plans are bound to pop up, and it’s important to take breaks and bring a little bit of spontaneity into your life. There will also be times when you simply lack the motivation to do anything, and you shouldn’t get upset if this happens. Let yourself be a bit flexible!
I hope at least one of these things help you get your day started on the right foot!
‘As I mentioned before, the word “occult” simply means “hidden,” and the word “esoteric” means “inner” (its opposite is “exoteric,” the outer appearance of things). These definitions must always be kept in mind by those approaching literature of this kind. The really great occultists, and I think Chumbley belongs in this category, write passages like Russian matryoshka dolls. If you look at the surface of what is written, you are missing what is hidden inside. You need to dig, dig again, and then dig some more. The reasoning behind this sort of thing is not merely to encode it–something that was desperately necessary in the centuries when the Church had the power to execute those who questioned its doctrines–nor to keep it from the eyes of the ‘profane.‘ The fact is occultists are often trying to communicate something incommunicable, or more to the point, something that the reader must seek for himself. Once more, the world of magic is a mirror, and in digging through layers of a passage like this, the reader is looking deeper and deeper into himself. You cannot simply be “told” any meaningful secret…it has to be discovered and earned. My purpose is unpacking this 300-word passage of Chumbley’s is not only to illuminate his philosophy, but to demonstrate to the reader the intricacy of this kind of work.
And so Chumbley has given us a recycled version of the myth of Lucifer, simultaneously drawing us deeper and earlier to the Hebrew “fallen angel” myth that precedes the Christian retelling. In doing so, he has tipped his Gnostic hand. There are at least two deeper levels ahead, but we need to stop a minute and consider the meaning of what we have already discovered. We need to dwell on “Gnostic” for a bit.
“Gnosticism” is an umbrella term for hundreds of sects, but what they all share is an approach to truth if not the same conclusions on what the “truth” is. The Indian subcontinent, which gave rise to some of the richest philosophical and religious traditions in the world, often employs the word yoga when discussing spiritual practices. This is not merely stretching and breathing exercises; in India it is synonymous with “religion.“ In fact, the word yoga is connected to the English “yoke,” both Sanskrit and English being descendants of a common Indo-European tongue. They both mean the same thing; something that “joins” two things together. This is exactly the meaning of “religion,” from the Latin re ligio (to bind two things together; “ligature” comes from the same source).
India recognizes many types of yoga, or religious approaches, three of the most common being bhakti yoga (joining yourself to the divine through love and faith), karma yoga (joining yourself to the divine through good works and proper conduct), and jnaya yoga (joining yourself to the divine through knowledge and direct experience). Historically, the Christian Church in the west decided early on that bhakti was the official method of coming to God, with karma running second. But Christianity has always been uncomfortable with “knowledge,” a word again linguistically related to both the Sanskrit jnaya and the Greek gnosis through those same Indo-European roots. It is a matter of historical record that the Church tried relentlessly to eradicate any knowledge that contradicted its teachings–the Renaissance only could occur after prolonged contact with Islamic civilization, which had preserved classical writings instead of destroying them. The church discouraged seeking direct knowledge of the divine in favor of serving as the sanctioned intermediary between man and God. The Gnostics, as their name implies, rebelled against this. What joins all the various Gnostic sects is the doctrine of initiation, of discovery, of knowledge and personal experience as the road to truth.
We cannot blame the Church entirely for its discomfort with knowledge…it inherited this from the Hebrew priesthood it is modeled upon. In retrospect it was probably Islam’s lack of an institutionalized religious authority that left it more open to knowledge; there was no Islamic church or temple that needed a monopoly on knowledge to justify is existence. Twice in the Hebrew myths connected to this passage we have seen God frown upon “leaks” in heaven’s knowledge monopoly. First in the passage’s reference to Eden and the serpent (the fall of Man caused by eating the fruit of knowledge) and second in its reference to the fall of the Watchers in 1 Enoch (damned for teaching the arts and sciences to men). Ironically, the Church seems to have inherited its “we have all the answers” mentality from the very priesthood that Christ accused of not having all the answers. But the Gnostics were having none of it, and Chumbley is throwing his lot in with theirs.
Which brings us to the part where we must lift the next veil.
Who the heck are these “Elder Gods” Chumbley is talking about?
While many readers are familiar with the story of Lucifer and that of the serpent in Eden, and careful readers of the Bible are aware of the Watchers and their dalliance with the daughters of men, this notion of gods existing before (G)od probably comes out of nowhere to them. Well buckle those seat-belts gentle reader, this is where the real fun begins.
Let’s start with the most obvious. I cannot say with absolute certainty, but I would be more than willing to wager, that Chumbley is sneaking in a reference to H.P. Lovecraft’s fictional brood here. Lovecraft–who was himself a materialist and atheist–wrote weird fiction and horror tales that often included the “Old Ones” or “Elder Gods.“ These were vast and incomprehensible alien beings who reigned over the cosmos long before man evolved, and fell into decline before the first human civilizations appeared. Now they are somehow locked “outside” of our universe, and much of his fiction deals with them trying to get back in. These Elder Gods were purely fictitious, but–as we shall see–reflective of genuine mythological beings. More importantly, they found their way into occultism around the mid-20th century. Anton LaVey–who like modern Chaos Magicians viewed belief as a tool and all gods as symbols–published two rituals dedicated to these Elder Gods. Several other occultists, most notably the anonymous “Simon” and more recently Donald Tyson, have published their own versions of the Necronomicon, a book Lovecraft invented detailing these Old Ones. But the reason I am quite comfortable in linking Chumbley with them is that Chumbley was a member of Kenneth Grant’s British offshoot of Aleister Crowley's Ordo Templi Orientis from 1993-1999. While Grant is a fascinating figure in his own right, what matters here is that he wrote extensively about Lovecraft’s prehistoric gods and included them in his magical teachings. I have no doubt this is how Chumbley comes to incorporate them.
Am I telling you that Chumbley is now talking about fictional entities in his occult teachings? Yes, and no. We need to remember the mask and the mirror, the lies that point to truth. I spoke at length in my article on Qutub on the Qabalistic concept of zero, of nothingness, and the true nature of God (ultimate reality). Basically, the “real” God is by definition ineffable and incomprehensible. Anything less and it could not be God. Yahweh, like all gods, is a human invention, an attempt for the sake of convenience to put a face and a name to that which is nameless and faceless. Yahweh is thus no more real than Lovecraft’s gods; but God being omniversal, these gods can tell us something true about God’s nature just as surely as Yawheh can. In fact, from the Gnostic point of view, the Elder Gods are closer to an accurate conception of God than Yawheh is because Lovecraft’s deities are themselves incomprehensible. By being outside our ability to understand, the Elder Gods are more reflective of real ultimate reality. Further, the Gnostics believed that the “true” God existed outside of the universe, something we touched on in talking about the Azoetia. For them, the universe was far too imperfect to be the handiwork of a perfect being, and thus ascribed Creation to the “Demiurge,” a manifestation of the true God with delusions of grandeur. In their conception, this tyrannical God manufactures the universe and traps humanity within it. Having fashioned the cosmos and shut himself away from the True God, the Demiurge becomes the “jealous” god of the Old Testament, convincing himself he is the one and only god and setting himself up as a despot. The Gnostic path was to escape our prison and return to the True God outside of it. Chumbley is clearly merging Lovecraft’s extra-dimensional deities with the Gnostic one.
Again, he has a sound reason for doing this, but before we get there a moment must be taken to scratch our heads over his cryptic “Those who are without number and yet are numbered as Eight.” The first half should be easy to understand by now; without number is 0, the Qabalistic conception of nothingness. The Eight is a bit more problematic. I will submit three points for your consideration.
It is possible that Chumbley is taking a page from Crowley’s play book, and that this “Eight” is a sly reference to the “infinity” symbol (an 8 on its side). Those who are without number and yet are infinite.
It is possible that Chumbley is nodding his head towards Chaos Magicians, another group he had close contact with (having written for the journal Chaos International). Without getting distracted now–I plan on talking about Chaos Magic in a future entry–it is enough to say now that this school uses Chaos as a way to describe the same idea as the Qabalistic Zero, and that the unofficial but widely used Chaos symbol is an eight-pointed star. We will come back to Chaos at the close of this entry, so keep it in mind.
Or it could be that he means the Qabalistic “Eight.“ Qabalah is another topic that demands an essay (or a hundred essays) unto itself, but to summarize here Qabalah ascribes symbolic meaning to numbers, especially the first ten, which form spheres of experience on a diagram called The Tree of Life. We have already discussed the meaning of zero, but to fully grasp what Chumbley is telling us we need to breeze through the next ten. I will use a model created by Aleister Crowley, the elegant and succinct “Naples Arrangement,” to summarize for you.
After the infinite, indescribable perfection of Qabalistic nothingness, we arrive at One. This is the mathematical point, or Qutub, again. It is the “I” and the “eye,” a mystery we will save for later. The point is the first manifestation of nothingness, positive yet undefinable. It has position but nothing else. It is the number of the Demiurge, the god who thinks it is the first to exist and the source for the rest of the universe (ie numbers). “With the conception of the Universe was the Beginning and the Fall of the One, the One that men have named falsely,“ Chumbley tells us. One thinks it is the first, but Nothing was before it.
"At the side of the One there was the Secret One, the Angel Most High, Emissary of the Elder Gods." Here is the number Two, who Chumbley identifies with the Elder Gods (Zero). Why? The answer again is Crowley, who attempted to reconcile the old mystical question of whether the universe was dualistic, monistic, or nihilistic with an elegant equation. The "dualistic” universe is that wherein God creates the universe but stands outside of it. The monistic universe, most famously seen in the Indian Advaita Vedanta school, postulates that “all is One” and separateness is illusion. The nihilistic school is typified by early Buddhism, and says the nature of the universe is nothingness. This is also the Qablastic position. Crowley stood forward and said “2=0,” that the universe appears dualistic and is simultaneously nihilistic. In short, if all the pairs of opposites in the cosmos are viewed from a distance, everything vanishes into zero. Observer and observed, hot and cold, light and dark…all of the positive “n” plus the negative “n” balance out to 0 (n + -n = 0). It was a cornerstone of his system of Thelema. “One” is leap-frogged over because it is not as perfect as Zero and cannot be defined without Two; “…position does not mean anything at all unless there is something else, some other position with which it can be compared. One has to describe it. The only way to do this is to have another Point, and that means one must invent the number Two…" Here then is Chumbley’s Angel Most High, the number Two that is secretly the true manifestation of Zero and the "Secret One” that the One needs to even exist.
Then comes Three, a number that is necessary for the universe to begin. Two points makes a line, but we cannot even say how long that line is without a third coordinate to measure it. Three gives us the first geometric shape, the Triangle (the circle belongs to Zero), it gives us the synthesis that reconciles thesis and antithesis. It is the child of the Mother and Father.
Four is the manifestation of Matter, a point defined by three coordinates, the birth of the Third Dimension. The first Pythagorean solid, the three sided pyramid, now is possible. Five introduces Motion, and therefore “time." Six is said to be where the Point becomes conscious, able to define itself by position, direction, and form. Now the next three are forms of experience drawn from Indian philosophy, Ananda, Chit, and Sat. These are the things the conscious and manifested point experiences on its journey. Ananda is "bliss” or “sensation,” and is associated with Seven. Sat is “being,” the awareness of existence. That is number 9. But the number 8, which I skipped over briefly, is “Knowledge." And this brings us back to Chumbley’s "Those who are without number and yet are numbered as Eight” and the third possibility.
Knowledge is the union of two points. One point-event experiences another when they collide. If it helps, think of “knowledge” in the Biblical sense. But this is 2=0 again. In knowing each other, two points become one and difference is erased. The third possibility is a very Gnostic one, and ties up our entire discussion neatly. The Eight could be Chaos, it could be Infinity or it could be Knowledge, all of which are expressions of the Qabalistic Zero or how to attain the ultimate reality of the Qabalistic Zero. My suspicion is that it is simultaneously all three.’
(Left) The Dragon-Book of Essex, by Andrew D. Chumbley - Pub 2014.
(Right) Twin-Lions Azoëtia, Sethos edition, by Andrew D. Chumbley - Pub 2003.
I recently started meditating and I was wondering if mediation is supposed to be the same for everyone or is it how your mind allows it to be? For instance my mediation allows me to talk to myself clearly about what I am feeling. I always understood that mediation was quieting the mind but mine resides more in a clear conversation with my ‘existance’. Any input on my approach? Thanks!! 🧡🧡
I think it’s important to be clear about what meditation is and what meditation isn’t.
That can be a tricky task because there are different kinds of meditation practice. Kriya Yoga vs. Samatha vs. Vipassana vs. Jangama Dhyana, etc. And then there are guided meditations, affirmations, visualizations, contemplations, and so on.
So needless to say there are some nuances here and there are no real clear cut definitions. Therefore it’s up to us to do what we can. What I state here is my opinion and what I think would be most helpful.
Some people like to say things like “music is my meditation” or “art is my meditation.” Music and art are wonderful practices that can indeed become meditative. My concern with people referring to those activities as meditation, however, is that they may never actually get around to sitting and meditating. The ego wants to avoid sitting down and meditating at all costs, so it comes up with endless excuses–such as finding activities it likes and substituting that instead.
That said, both art and music can be spiritual practice. In the tradition of yoga, there are several different types of spiritual practice: Bhakti Yoga, Jnana Yoga, Dhyana Yoga, and Karma Yoga. Art and music are a part of Bhakti Yoga, which is the yoga of devotion. Devotional yoga is all about tapping our emotional energies into single-pointed concentration.
Therefore anything can be spiritual practice. But not everything is meditation.
Coming back to your question, what you describe to me sounds more like Contemplation. Contemplation practice is indeed useful. Some people engage in what you are doing now and combine it with journaling. So I am not suggesting you stop what you are doing, especially if you have been finding it beneficial.
However I do recommend that you also add a daily sitting meditation practice and see how that goes. I’d be happy to answer any further questions about your practice as you give it a try.
One meditation practice you can begin is mantra meditation. This was my first ever meditation technique. I practiced it for about six months before I moved on to silent sitting meditation. Mantra is a good introduction to meditation because it uses the mind’s addiction to imaginations as a way to tame itself. When you repeat a mantra mentally, you are using an imagination to focus and still your mind. Eventually you no longer need the mantra to settle the mind, then you are ready for silent meditation.
The silent meditation technique I practice is called Jangama Dhyana and it means “Meditation on the Eternal Existence.” My guru Sri Shivarudra Balayogi travels the world teaching it for free to anyone who comes. It is the technique his guru practiced through to enlightenment and it is the technique he himself practiced through to enlightenment. I have been practicing it for about 9 or 10 years.
The more simple a meditation technique is, the more difficult it is. That is why practices like mantra meditation are good initial training. But eventually the idea is to move on to simple techniques.
When taking up a meditation practice, we all face different obstacles. I’ve heard a bunch of them just through running this blog. Some people begin a meditation practice and they find themselves suddenly bursting into tears. Other people feel a great fear or guilt. And even others may feel strange bodily sensations or see colors or have visions or get intensely sexually aroused. All of this just has to do with our own particular imprints. Don’t be fascinated by or hung up on any of it. Let it come and it will go. It isn’t some commentary on you and you don’t need to analyze the trash before throwing it out.
Personally when I began meditation, my body would physically heat up. I would feel this anger and claustrophobia. Eventually it boiled out of me, I just had to keep going. That’s actually the time when you will first notice the great changes that meditation works on you. When you sit through your shit and it boils away.
It is worth the effort. More than I can say and you can know.
All of this is just my two cents. I hope it was at least a little helpful.
Namaste :) Much love and keep up the wonderful work.
I thought to write an educational yoga post today, about the different types of yoga.
There are SIX different types, and the many styles practiced in the contemporary Western world are actually not separate types but modifications of an already existing type. But I’ll get to this later.
So here are the six types of yoga:
1. Jnâna yoga - teaches enlightenment through knowledge, it includes a lot of self-inquiry and self-analysis.
2. Bhakti yoga - focuses on love and devotion.
3. Karma yoga - it’s all about selfless service. For example, if you don’t like doing house chores, just think of the cleaning, ironing, etc as karma yoga. You’re giving your selfless service to your family.
4. Mantra yoga - focuses on chanting.
5. Raja yoga - focuses on meditation.
6. HATHA YOGA - it’s about mental and physical purification and comprises of asana (postures), pranayama (breathing techniques), mudra (energy locks, locking energy outflow), bandha (body locks), shatkarma (purification techniques), and finally samadhi (enlightenment).
Most of the yoga styles that are practiced today have their root in Hatha yoga! They’re not their own separate types of yoga. You name it: Bikram, Ashtanga vinyasa, vinyasa flow, Iyengar, kundalini, power yoga - they all use Hatha yoga asana and pranayama. There might be slight modifications in the postures, in the breath work or a separate special sequencing but HATHA YOGA IS THE MOTHER OF ALL PHYSICAL YOGA.
When it comes to me personally, I like to practice and teach classical Hatha yoga. In Hatha you hold the poses longer, there isn’t necessarily a quick flow from one posture to the other. But this is what makes it interesting and also challenging, you work with your breath and try to get rid of any physical tensions your body might have. And believe me - the longer you’re in a posture, the more tension you feel, you’re not quickly flowing in and out of it. Also, there’s mental tension and it takes determination to stay in an asana. Depending on the asana and sequencing the class might be stronger and more powerful, or more relaxing and restorative. The level of difficulty also depends on the level of experience the students have, the time of the day, and many other factors.
So this is me and my preferences, but I’d be grateful for your feedback on which yoga style you prefer and why.
Since my first sketch of Serene’s and Josefin’s new designs was kinda… jumbled together - I decided to sketch it out a little better o-o
Serene decided to make one of her bones for attacks into a sword, so she does use it within battle (the rare chances she has either in practice or ‘in the field’). Undyne did mention to her that “You know, swords are supposed to be sharp at the end” but Serene thought that would be too much if she’s just capturing a human.
Josefin’s outfit was harder for me to think up on, just due to how the jacket and shorts are a big defining part of Sans’ design. But I thought about different outfits that could be considered ‘lazy’ but still had a fun design in them. What I decided was a very baggy long sleeve shirt with some shapes on the front and stirrup yoga pants (yes - there is a type of yoga pants that wraps around the foot like a legging). She also typically wears a cape jacket - which is typically stain covered. The only times you would see her without that jacket is when Serene had enough of her walking around with all of the stains on there and put it in the wash.
Another thing I kept in mind was that they do live in a snowy area - which yeah, in the actual game, I believe it’s mentioned that Sans and Papyrus don’t mind the cold cause they are just bones… but I think while Josefin and Serene don’t mind the cold, they still rather be a little warmer. So hence the socks on Serene and longer gloves and undershirt, as well as the jacket and pants for Josefin.
But… yeah I think that’s all I have with their designs for now o-o