[virginiaisforhaters]

Nadine Abdel-Taif, 10, whose home in Palestine was destroyed by Israeli bombing

[animusrox]

[jidai]

[zenathered]

[loveboatinsanity]

[bob-belcher]

[daily-deep-quote]

“Drinkers are very curious when someone suddenly stops drinking. It’s assumed that you lost control and are an alcoholic. Ironically, you are the one who no longer drinks, but you’re supposed to be the one with the problem. They are still drinking while asking if I have a drinking problem.” - Annie Grace

[post-web]

if you love it - sup me on patreon. thanks thanks thanks ❤️

[jessepinkmqn-deactivated2026041]

[ssuckmykisssss]

And by then it’ll be too late.

[moonchild710]

Twin Peaks is the shit

[audreyhepbuns]

A Scanner Darkly (2006; Richard Linklater)

[arthurmorgansimp69]

[fuckyeahanarchistposters]

[chaosophia218]

Kosha, usually rendered “sheath”, is one of five coverings of the Atman, or Self according to Vedantic philosophy. According to Vedanta, the wise person being aware of the subtle influences of the five elements within each kosha, ever discerns the Self amidst appearances.

Physical - Annamaya Kosha 

Anna means food. All of the physical aspects of life come and go, and are consumed by another aspect of external reality. Thus, the outermost of the koshas is called the sheath of food, or Annamaya kosha. In Vedanta practice, we train this aspect of ourselves, take care of it, nurture it, so that we can both enjoy our external lives and go inward without it being an obstacle during meditation time. In meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.

Energy - Pranamaya Kosha 

The next of the koshas is Pranamaya kosha. Prana means energy. It is the vital force that produces the subtle vibrations related to breath, and which are the driving force behind the physical aspect of the senses and the operation of the physical body. It allows the invisible indweller, our True Self to be able to animate in the external world. At the same time, however, it allows the eternally still, silent center of consciousness to be mistakenly identified as the moving, visible physical body. For both a healthy life and the practice of meditation, Vedanta says that it is very useful, or essential that this level of our being be trained, regulated, and directed, so that it flows smoothly. In meditation, we become aware of Pranamaya kosha, explore it, and then go inward, to and through the other koshas.

Mental - Manamaya Kosha 

The next of the koshas is Manamaya kosha. Mana means mind. It is the level of processing thoughts and emotions. It is in direct control of the operation, through the prana, of the physical body and senses. It is like a supervisor in a factory, in that it gives instructions, but is not supposed to be the manager of the factory of life. Because of this, it naturally has doubts, and created illusions. When it receives clear instructions from the deeper level, it functions quite well. However, when it is clouded over by its illusions, the deeper wisdom is clouded over. After taking care of the physical body and training the energy flow of prana, the most important part to be trained in positive ways is this level of mind. In meditation, we become aware of Manamaya kosha, explore it, and then go inward, to and through the remaining koshas.

Wisdom - Vijnanamaya Kosha 

The next of the koshas is Vijnanamaya kosha. Vijnana means knowing. It is the sheath of wisdom that is underneath the processing, thinking aspect of mind. It knows, decides, judges, and discriminates between this and that, between useful and not useful. It is also the level of ego consciousness, meaning the powerful wave of I-am-ness. This I-am-ness itself is a positive influence, but when it gets co-mingled with the memories, and is clouded over by the manas, it loses its positive strength. A major part of sadhana (spiritual practice) is gaining ever increasing access to this level of our being. It is the level that has the higher wisdom to seek Truth, to go within, in search of the eternal center of consciousness.

Bliss - Anandamaya Kosha 

Anandamaya kosha is the most interior of the koshas, the first of the koshas surrounding the Atman, the eternal center of consciousness. Ananda means bliss. However, it is not bliss as a mere emotion experienced at the level of the sheath of mind. Ananda is a whole different order of reality from that of the mind. It is peace, joy, and love that is underneath, beyond the mind, independent of any reason or stimulus to cause a happy mental reaction. It is simply being, resting in bliss called ananda. Yet, even this bliss, however wonderful it is, is still a covering, a sheath, a lampshade covering the pure light of consciousness. It is the subtle most of the five koshas. In the silence of deep meditation, this too is let go of, so as to experience the center.

Atman - Self 

Atman is the Self, the eternal center of consciousness, which was never born and never dies. In the metaphor of the lamp and the lampshades, Atman is the light itself, though to even describe it as that is incomplete and incorrect. The deepest light shines through the koshas, and takes on their colorings. Atman, the Self, has been best described as indescribable. The realization of that, in direct experience, is the goal of Yoga meditation, Advaita Vedanta, and Tantra practices.

[chaosophia218]

 कुण्डलिनी योग -  Kundalini Yoga.

[meelana-me]

[chaosophia218]

Sri Yantra - Ultimate of All Mystical Diagrams. Sri Yantra, the most powerful of all yantras. The number of yantras, each of which has a distinct form and mystic bearing of its own, is estimated to be around nine hundred sixty. An energy pattern and power diagram, a yantra is broadly a diagrammatic transform of the deity, Shakti and Shiva in particular; this representation of the yantra, however, has a correspondingly large body of text, rendered perhaps in pursuance to the practices of early medieval days that advocated inclusion of such mantras and deity-invocations in the body of the yantra itself so that one who could not read and recite such mantras correctly could endorse them as inscribed on the yantra and be blessed with their mystic power. To a modern populace, not well-versed in ancient Sanskrit nd hardly able to correctly recite a mantra, a yantra drawn pursuing such medieval pattern is the most useful tool of achieving ‘the desired’ for it may bless the practiser with its mystic power by its mere presence in the house. Sri Yantra consists of a square ground plan technically known as ‘bhoopura’. This ground plan is a square with four gates on four sides. A lotus-seated four-armed line-drawn icon of goddess Lakshmi anked by ‘swastikas’ enshrines the gate on the west. The entrance on the east has an inscription acclaiming that the instrument – the yantra, is the Maha-mantra of Mahalakshmi who the inscription hails as the supreme beauty in three worlds. The entrances on north and south have been defined by the fragments of the mantra-text. This outer periphery and two circles within it, which constitute the Sri Yantra’s ‘mekhala’ or girdle, are symbolic of three worlds which Maya – Cosmic Illusion, infests. These two circles, inside the square bhoopura, are two concentric rings, the outer one consisting of sixteen lotus petals, and the inner one, of eight. The outer circle is known as ‘Sarva-shaparipuraka chakra’, and the inner one, ‘Sarva-shankshobhana chakra’. In this yantra format the inner ring has been identified as ‘Samprana chakra’. These two chakras are the principal instrument of accomplishing the ‘desired’. The true diagrammatic expanse of Sri Yantra is drawn in the circular space inside these rings in the form of fourteen triangles which create the fourth ring having hexagonal form. This hexagonal 'chakra’, which bestows all bliss, is known as 'Sarva-saubhagyadayaka chakra’. This chakra effects spiritual elevation. There are the fifth and the sixth chakra consisting of ten triangles each. The fifth is known as Sarvartha-sadhaka chakra, that is, all-accomplishing, and the sixth, as Sarvartha-rakshakara chakra, that is, all-protecting. These two chakras define the stage, when the inner realisation begins to unfold. The sixth chakra is followed by the seventh, a chakra consisting of eight triangles. It has been identified as the Sarva-roga-hara chakra. It redeems not only of the maladies of physique but also of all desires and infatuations, the maladies of the mind. This denotes the stage of freedom from all earthly bonds. Now the sadhaka – practiser, arrives at the threshold of ultimate realisation. Beyond the Sarva-roga-hara chakra is the eighth, the Sarva-siddhiprada chakra, the stage where nothing remains to be accomplished and the realisation is only to be consummated. The ninth and the last of the chakras is the bindu – the dot, which is the sanctum sanctorum known in the tradition as the Sarva-anandamaya chakra. This is the stage of the ultimate union of the practicing self with the Supreme Self, the sadhaka being one with the cosmos and himself becoming the cosmos : the stage of absolute joy.

[pinkhypnotic]

The hexagram also has a sexual connotation. It represents sexual union. The triangle pointed downward is a female symbol and the triangle pointed upward is the male symbol; when they are interlaced it represents coitus, or sexual union of the active and passive forces in nature. https://www.etsy.com/shop/AdornGrace