Vlaakith

Post by **kFoyauextlH** » Sat Jun 10, 2017 3:06 am

Vlaakith: + <- VisvaVajra 4D Interpretation Key

+ <- VisvaVajra 4D Interpretation Key

The way to interpret these videos is by the + four definitions technique, which can be imagined in relation to the symbol of the plus sign or cross. As God, As God Does, As Creation, As Creation Does.

The top of the vertical line can be considered God As Is the Qualities of God, so when looking at a word or symbol or statement or image or event as a reflection or reference upon the qualities of the Power.

The bottom of the vertical line can be considered As God Does or the Action of God, and so one can also interpret the word being studied as a reference to that. What God Does. The vertical line looks like 1 and that God is One with Action or "God is the Command (Logos)", that God is Action and not Substance which relies on Action.

The horizontal line, the left side can be considered Creation as Is and the right as Creation as Does. The Horizontal line can be considered the line of apparent or supposed Chronology or Time, a measure between Being and Doing or Here and There. It can furthermore represent the Plain of Earth, Mundus, our impression of reality which is between being to do and thinking we have done and are going to do. In truth we only exist in the middle or Crossroads, where God's Being which is Action Generates a frame or body of experience which looked through can impress one with the story of time which is actually not real but an impression extending away from the center or Moment, which can also be known as The Quickening.

The reason left was chosen for the first element of the cresture is just due to how we are used to reading English, all these can be switched around and they are secretly all references to God and God's Acts and God's Act of Creation and Control.

This can be applied to even the most mundane words or sentences. It can be taken as Gods Words Gods Actions Creations Words in Reference To Creation or in Reference to God or referring to Creations Actions or Gods Actions through or to Creations.

So Torture for example.

God The Torture, God the Torturer
Man The Torturer, Man the Tortured
Man Torturing, Man Tortured, God Torturing, God Knowing Torture.

So in these songs the point of reference can be taken as words and whispers of God referring to God, Creation Referring to Creation, Creation Referring to God, God Referring to Creation, often all at once or otherwise alternating.

That is also a demonstration of how a simple symbol like the + plus sign can be used as a vessel to contain so many good reminders and thus treasures of insight, as a Holder and a Giver, a Container and a Tool itself. Just like God is the Action and is Action itself and Creation is the Weapon of War which can be a reference to God as well.

I hope that might assist one in getting and making more of these videos and correctly interpreting them in order to discover the clear message of what it is I say and believe.

https://tibetanbuddhistencyclopedia.com ... -_Keraunos

"
A double vajra (or Vishvavajra) is a symbol of absolute stability, universal balance, and the indestructible foundation of the physical world. Formed from two vajras (or Dorjes) crossed to form a four-headed cross, it represents the indestructible nature of enlightenment, the union of wisdom and compassion, and the grounding of the entire universe.
Symbolism
Stability and Foundation: The crossed vajras form a strong, stable foundation, like the base of a mandala or the foundation of the universe itself.
Four Directions: The four heads pointing to the cardinal directions symbolize the universal and all-encompassing nature of this stability and protection.
Indestructibility: Like a diamond, the vajra symbolizes the unbreakable nature of reality and spiritual wisdom.
Union of Duality: The two crossed vajras also represent the essential union of wisdom and method (or compassion) in the path to enlightenment.
Five Elements: The central hub and four heads can be colored to correspond to the five elements and the five Buddha families in Tibetan Buddhism.
Usage
Ritual Object: It is used in Tibetan Buddhist ceremonies alongside a bell (ghanta) to symbolize the union of wisdom and compassion.
Architectural Element: The crossed vajra is placed beneath mandalas, on thrones of enlightened beings, and as a base for sacred statues to provide a grounding foundation.
Symbol of Protection: It is seen in thangka paintings, sacred texts, and architecture to ward off negative forces and provide spiritual protection.
Meditation Tool: It can be used in meditation to cultivate inner strength, clarity, and concentration.
"

https://www.rigpawiki.org/index.php?title=Double_vajra

"
The double vajra (Skt. vishva-vajra; Tib. རྡོ་རྗེ་རྒྱ་གྲམ་, dorje gyadram, Wyl. rdo rje rgya gram) or crossed vajra is formed from four lotus-mounted vajra-heads that emanate from a central hub towards the four cardinal directions, and symbolizes the principle of absolute stability.

In the cosmographic description of Mount Meru a vast crossed vajra supports and underlies the entire physical universe. Similarly in the representation of the mandala, a vast crossed vajra serves as the immoveable support or foundation of the mandala palace and here the central hub of the vajra is considered to be dark blue in colour with the four heads coloured to represent the four directions-white (East), yellow (South), red (West) and green (North). These also correspond to the five elements and the buddhas of the five families with blue Akshobhya in the centre.

It’s also an emblem of the green buddha of the north, Amoghasiddhi, and represents his all-accomplishing wisdom as lord of the karma family of activity.

The raised throne upon which masters are seated when teaching is traditionally decorated on the front by a hanging square of brocade displaying the image of a crossed vajra in the centre, often with four small swastikas in the corners. This emblem represents the unshakeable ground or reality of the Buddha’s enlightenment.[1]
"

https://www.rigpawiki.org/index.php?title=Amoghasiddhi

"
Amoghasiddhi (Skt.; Tib. དོན་ཡོད་གྲུབ་པ་, Dönyö Drubpa, Wyl. don yod grub pa; Eng. 'Accomplishing What Is Meaningful') — one of the buddhas of the five families. He is the Buddha of the karma family, and is usually depicted as green in colour and holding a sword.
"

https://www.rigpawiki.org/index.php?tit ... a_families

"
Five buddha families (Skt. pañcakula; Tib. རིགས་ལྔ་, rik nga', Wyl. rigs lnga) —

buddha family (Skt. tathāgatakula)
vajra family (Skt. vajrakula)
ratna or jewel family (Skt. ratnakula)
padma or lotus family (Skt. padmakula)
karma or action family (Skt. karmakula)

Diagram of the Five Buddha Families[1]
family buddha vajra ratna padma karma
direction centre east south west north
colour blue white yellow red green
family symbol eight-spoked wheel vajra jewel lotus double vajra or sword
masculine buddha[2]

1. Vairochana[3]
2. Vajrasattva-Akshobhya[4]
3. Ratnasambhava
4. Amitabha
5. Amoghasiddhi

1. wisdom of dharmadhatu
2. mirror-like wisdom
3. wisdom of equality
4. wisdom of discernment
5. all-accomplishing wisdom

1. delusion or ignorance
2. anger
3. pride
4. desire
5. jealousy

1. form
2. consciousness
3. feeling
4. perception
5. formations

1. Dhatvishvari
2. Buddhalochana or Mamaki
3. Mamaki or Lochana
4. Pandaravasini
5. Samayatara

1. space (sky & atmosphere)
2. water
3. earth
4. fire
5. air (breath of life)
"

https://en.m.wikipedia.org/wiki/Amoghasiddhi

"
Amoghasiddhi (Devanagari: अमोघसिद्धि) is one of the Five Wisdom Buddhas of the Mahayana and Vajrayana tradition of Buddhism. He is associated with the accomplishment of the Buddhist path and of the destruction of the poison of envy. His name means Unfailing Accomplishment. His consort is Tara, meaning Liberator and his mounts are garudas. He belongs to the family of karma whose family symbol is the double vajra.[1][2]

Amoghasiddhi is associated with the conceptual (Skt: samskara) skandha or the conceptual mind (as opposed to the non-conceptual or sensational mind). His action towards the promotion of Buddhist paths is the pacification of evils. This is symbolised by Amoghasiddhi's symbol, the moon. He gestures in the mudra of fearlessness, symbolising his and his devotees' fearlessness towards the poisons or delusions.

He is usually coloured green in artwork and is associated with the air or wind element. His season is autumn and his heavenly quarter is the northern buddha-kṣetra called Prakuta.

In the Śūraṅgama mantra (Chinese: 楞嚴咒; pinyin: Léngyán Zhòu) taught in the Śūraṅgama sutra (Chinese: 楞嚴經; pinyin: Léngyán Jīng), an especially influential dharani in the Chinese Chan tradition, Amoghasiddhi is mentioned to be the host of the Karma Division in the North, one of the five major divisions which controls the vast demon armies of the five directions.[3]
"

https://www.wisdomlib.org/definition/amoghasiddhi

"
Amoghasiddhi in Tibetan Buddhism glossary
1) Amoghasiddhi (अमोघसिद्धि) refers to one of the “Forty-two Peaceful Deities” (Tibetan: zhi ba'i lha zhe gnyis) according to various sources such as the Guhyagarbha Tantra and the Tibetan Book of the Dead.—They feature in Tantric teachings and practices which focus on purifying elements of the body and mind. These deities [e.g., Amoghasiddhi] form part part of the the Hundred Peaceful and Wrathful Deities who manifest to a deceased person following the dissolution of the body and consciousness whilst they are in the intermediate state (bardo) between death and rebirth.

Amoghasiddhi is also known in Tibetan as: Dönyö Drubpa [don yod grub pa]. He is regarded as one of the “Five Male Buddhas of the Five Families”.

2) Amoghasiddhi (अमोघसिद्धि) is the name of a deity to be contemplated upon by a practicioner purifying his correspondences (viśuddhi), according to the 12th-century Abhisamayamañjarī. Amoghasiddhi is alternatively known by the name Vajrarāja. The contemplation is prescribed as a preliminary ritual for a yogin wishing to establish, or reestablish the union with a deity.—Amoghasiddhi is associated with the skandha named saṃskāra (volition) and the color green. He is to be visualised as standing in the warrior (ālīḍha) stance, having three eyes, matted locks and bearing the five signs of observance (mudrā).

3) Amoghasiddhi (अमोघसिद्धि) is one of the five Tathāgatas appearing in the Vajradhātu-mahāmaṇḍala, according to the Nāmamantrārthāvalokinī v5.30-32. The Nāmamantrārthāvalokinī (literally, ‘an explanation of the nāma-mantras’) is a commentary (ṭīkā) on the 8th century Mañjuśrīnāmasaṃgīti.—Amoghasiddhi is a name of Mañjuśrī (the embodiement of non-dual knowledge) and, together with other names, forms the core essence of the Mañjuśrīnāmasaṃgīti. The Nāmamantrārthāvalokinī provides the practitioner a sādhana (‘meditative practice’) to turn these names into mantras. These mantras are chanted for the benefit of all beings, and then placed and contemplated in the Vajradhātu-mahāmaṇḍala, which is an extended version of the Vajradhātu-maṇḍala.

Source: Wisdom Library: Tibetan Buddhist Teachers, Deities and other Spiritual beings

Amoghasiddhi (अमोघसिद्धि) refers to one of the Dhyāni-Buddhas, according to Vajrayāna or Tantric Buddhism.—His Śakti, or female counterpart (spiritual consort) is named Tārā and their Bodhisattva offspring is named Viśvapāṇi.—His color is green; his mudrā is abhaya; his vāhana is Garuḍa; and his symbol is viśvavajra.—The Nepalese Buddhists consider Amoghasiddhi to be the Fifth Dhyāni Buddha in order. His left hand lies open on the lap and the right exhibits the Abhaya (protection) mudrā.

Vairocana is described in the Advayavajrasaṃgraha thus:—“Amoghasiddhi originates from the green syllable Khaṃ placed on the orb of the sun on the northern petal of the lotus, and is of green colour. His recognition symbol is the Viśvavajra or the double thunderbolt. He exhibits the Abhaya (protection) mudrā and represents the cosmic element of Saṃskāra (conformation). He is the embodiment of the rainy season and is ademon by nature; [he belongs to the Karma family] and herepresents the bitter taste, the Pa (labial) group of letters and the middle part of the night”.

When represented, Amoghasiddhi’s colour is green and he always faces the North. His Vāhana is a pair of Garuḍas and his recognition symbol is the Viśvavajra or the double conventional thunderbolt. Sometimes a serpent with seven hoods forms the background and an umbrella. In front of his shrine, therefore, is found a small square pit which is meant for the snake.

Source: archive.org: The Indian Buddhist Iconography
Amoghasiddhi (अमोघसिद्धि) is the name of a deity [i.e., oṃ amoghasiddhaye svāhā], according to the Guru Mandala Worship (maṇḍalārcana) ritual often performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists in Nepal.—

Source: OSU Press: Cakrasamvara Samadhi
Tibetan Buddhism book covercontext information
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

Discover the meaning of amoghasiddhi in the context of Tibetan Buddhism from the community on Patreon

General definition (in Buddhism)
[«previous (A) next»] — Amoghasiddhi in Buddhism glossary
Amoghasiddhi (अमोघसिद्धि) refers to “unfailing Buddha” and represents one of the “five Buddhas” (pañcabuddha) as defined in the Dharma-saṃgraha (section 3). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., pañcabuddha and Amoghasiddhi). The work is attributed to Nagarguna who lived around the 2nd century A.D.

Source: Wisdom Library: Dharma-samgraha
One of the five celestial Buddha of the Mahayana Buddhism, Amoghasiddhi literally means the Unfailing success. He is shown in green colour with his left hand in his lap and his right hand making gesture of fearlessness.
"

https://www.wisdomlib.org/definition/fo ... n-buddhism

"
zhi ba'i lha zhe gnyis
"

2 different orderings:

Samantabhadra (buddha),
Samatabhadrī,
Vairocana,
Akṣobhya,
Ratnasambhava,
Amitābha,
Amoghasiddhi,
Ākāśadhātvīśvarī,
Buddhalocanā,
Māmakī,
Paṇḍaravāsinī,
Samayatārā,
Kṣitigarbha,
Vajrapāṇi,
Ākāśagarbha,
Avalokiteśvara,
Lāsyā,
Mālyā,
Gītā,
Nartī,
Maitreya,
Nivaraṇaviśkambhin,
Samantabhadra (bodhisattva),
Mañjuśrī,
Dhūpā,
Puṣpā,
Ālokā,
Gandhā,
Amṛtakuṇḍalin,
Hayagrīva,
Mahābala,
Yamāntaka,
Aṅkuśā,
Pāśā,
Sphoṭā,
Ghaṇṭā,
Munīndra,
Vemacitra,
Śākyamuni,
Siṃha,
Jvālamukha,
Yamarāja,

Samantabhadra (buddha),
Samatabhadrī,
Vairocana,
Akṣobhya,
Ratnasambhava,
Amitābha,
Amoghasiddhi,
Dhātvīśvarī (or Vajradhātvīśvarī)
Buddhalocanā
Māmakī
Paṇḍaravāsinī
Samayatārā
Mañjuśrī
Avalokiteśvara
Vajrapāṇi
Maitreya
Kṣitigarbha
Ākāśagarbha
Sarvanivaraṇaviśkambhin
Samantabhadra
Lāsyā
Mālā
Gītā
Nṛtyā
Puṣpā
Dhūpā
Ālokā
Gandhā
Kauśika
Vemacitra
Śākyamuni
Shravasingha (or Dhruvasiṃha, Siṃhapradyota)
Jvālāmukhadeva
Dharmarāja
Acala
Yamāntaka
Hayagrīva
Amṛtakuṇḍalī
Aṅkuśā
Pāśā
Śṛṅkhalā
Ghaṇtā

Post by **kFoyauextlH** » Thu Sep 04, 2025 8:15 am

Post by **atreestump** » Thu Sep 04, 2025 8:43 am

I\'m not convinced that there is just \'one God\' given that differentiation is a common characteristic of Being itself.

Post by **kFoyauextlH** » Fri Sep 05, 2025 12:51 am

You said:

"
So weird you ressurected this topic because I was talking about Karma yesterday. In the simplest of terms I think it just means 'habit'.
"

I think that it is coming up a little too much for it to be taken for granted, I'm not even sure the meaning is all that important, but the fact that it is coming up for us both pretty much simultaneously, with my seeing that note posted outside my door on the mailboxes that mentions it and brought it up, and however it came up for you, which I'd be happy to hear about in private or in this thread, and then I worked a "sacrifice" of energy and suffered through collecting all those links painstakingly, which ended up being 127 from wisdomlib, with 27 and 127 and numbers like that being related to fate and karma for me specifically. That is beyond weird. This stuff is magical. I'll be looking through all those links if they inspire anything further, but there are a few different avenues for me to start bringing more weird things based on this theme under the name "Karma".

This "entity" is for me like any of the other names I am using, it is an aspect that collects ideas that are related which can be used to produce helpful or inspiring and empowering meditations.

So reading through all the links and my irreverent interjections is part of trying to get the flame ignited and them reading through to see if it does anything, but the two other attempts I'll make will be using music that I'll try to find based on certain words or sounds, and then using those number codes like 127.55.27 to see what they might bring up.

I can continue this in one of my threads separately though if you feel it would be too "spam-like" and irrelevant seeming here.

Thank you for confirming that there was something on your end too related to this term, that also means to me that you might be synchronizing with me and what is being put up on here too, as I am generally, through things that people couldn't possibly believe could be influential in any way beyond the mundane and apparent, creating magical devices for spiritual growth, health in various ways, creativity, prosperity, strength, things that can benefit anyone who gets a taste of it, even just being around may be enough without even reading or looking at the stuff, but there could be more by going through it and processing it and being "processed".

Karma, among other things, can likewise be given such a meaning also, a process-processing through action and interaction but also just being near things can pick up stuff since our senses are opened and receptive to even subtle things that we can't consciously perceive.

Let me know if you prefer I move this material into one of my threads or if I should use this one.

Actually, I'll move it, it will put into play the mirror of the Lolth thread, one called VisvaVajra appropriately and exactly to do with what I ended up presenting in this comment.

Now for the musical meditations for this theme, including what I've mentioned in the first post in this thread, from 2017 (notice the numbers, 27, 01, 10, those happen to be numbers which occur a lot for me and have a tremendous amount of significance with transition and precise moments and events):

My earbuds are not pairing properly now, like there are constant changes seemingly out of the blue as if these mechanical things are organic or something. Why the changes? It was working fine just before. Also today a big painting that has "Who R U" or something written in smoke, fell on the floor, after I was afraid of that possibly happening.

What caused it to fall, also held it up and protected it in the fall, so that it wasn't damaged, so there is a meditation in that also, that we may be, unwittingly, working backwards in a way, doing things that lead to things that are there for us later, not necessarily in the ways in which we might think or expect, especially if we're "lucky", which is true piety, and thinking about how those two ideas which are never typically connected can be, even though they are in the concept of "grace" without many realizing it, has everything to do with this walk and how to make it, which isn't done directly or overtly, it can't be done in a direct seeming way, it is done through other things, sometimes things which might seem far away from whatever is inevitable.

If you're able, get the mind going, but it won't matter if you can't or don't want to, or don:t know how, but I'm doing it, or trying.

These lyrics in the first song coordinate perfectly with what I'm getting at.

It is only playing in my right ear, and look how there is only a person on the right singing and the other side is silent.

If you can allow yourself, in a sane and controlled way still, to feel the emotional pain, senselessly, as there may not even be anything emotional or painful about this, but that is to open the gate of profundity, the same thing some may try perhaps with drugs which I'm very much averse to such things being used however prudish that seems and popularly accepted it may ne becoming, I consider that method to potentially do the opposite, closing doors that people think they are opening, blinding people with sight, not the intent of my project, it is subtly the exact opposite that I am always up to, since I try to maintain constant "reference", which to me means walking in alert insightfulness, vigilance, sobriety.

I'm really impressed with this song coming up and how I pause it, write, and then play it and it says more perfect things.

3:33 was soon after I wrote the above portion.

I tried posting but it halted me and had your writing above:

"
I\'m not convinced that there is just \'one God\' given that differentiation is a common characteristic of Being itself.
"

So then I wrote:

To think of One God as One Object, it would be better to think of No God. God is apparent, the One that it is, isn't like any other One. It isn't even Totality, but it certainly isn't Partial, it is not Connected or Disconnected, it is not playing most of the usual games that have to do with these things we know and are and say we are, it is wholly Alien, truly unlike, so One God isn't what I've really been saying, meaning, or referring to in the ways that most people might think of one person or even many persons or people, or a whole type or a whole group.

God is not an object in any sense and has no parameters like those we know to identify distinct entities in many cases, and is much more, in my opinion and even experience, an intelligence that is action itself, so bodies, even if they are abstract or conceptual, can't do it justice, and even concepts are too much like structures, forms, places, proper nouns at times.

The other reason it is one instead of many is there is no way to really cut up something like that, it isn't even information as we are and everything we typically think of is.

So you and I count ourselves and everything else as divisible and distinct, but whatever isn't, truly, and more than even the things that we might rush to say aren't, is what has nothing to do with either of us really but what we count as something we share as a quality and an experience, animation for example. Animation is something known, comprehended, experienced in some way without actually being experienced really, it is acknowledged, it can not be seen, few people would likely think of it as intelligent, they also would think that they are it or they are the ones causing change, but they aren't, they never are, nothing is, except that one. That is just one of literally numerous pathways to understand that various people call various things God or Gods, they are and aren't always referring to what I am referring to, but they more especially aren't or wouldn't be if they were asked to explain.

There are not numerous "change" which includes differentiation and differentiations, even though we see seemingly endless things, and any of those things can be called God or Gods or anything else or denied as such, but what are the things that aren't those? What can't be those? Them again you find another path that leads to, or can lead to, what I am specifically calling and considering God and crediting for my magical activity and the miraculous seeming things I've experienced and which others have witnessed and which have physical reality as proofs and treasures or tokens.

This one, and I needn't call it God if it is confusing since that word has become so poisoned, like Love, and so many other things. So when you are saying that you are not convinced that there is One God, it is like playing a different game because of how everything that comes to mind for anyone, even me, because of so much pollution, is not talking about anything I'm talking about really, even though I even more confusingly use the names of Gods and even fictional Gods and characters to refer to my God and the concepts I am trying to make available for my own meditative immersion and absorption first, and potentially others if ever who might try to "get it".

I'm also not trying to be obtuse, abstruse, or cryptic, and being cryptic is not necessary, I am not talking about a mystery, but I am also not talking about the way that people understand these words whether they are neo-pagans, Muslims, or whoever else using any of the world's languages along with the way modern people think, which I am pretty confident that I understand how people think, based on what they say, and that they Gods are never what I am talking about, and whether they really exist or not in any ways, I generally don't believe in them, but I do wholly believe in and am very firm from what I consider a logical approach as well as every other sort of approach that since anything can be called God or a God, I am not even at the beginning of the whole chain of what they are calling God, it is an entirely different thinking structure and conclusion, however similar it may seem or may be using the same words or terminology. I can call it something else, but it has the qualities people say God has or should have, but isn't the thing they end up with in their understandings or imaginations, even when formless.

Even more confusingly, to the point of people probably just disregarding everything I bring up and have ever brought up, I've called my God other things, like Black Magic, and again, not what people would probably think of, even though it is always in there, those terms I use are used for a reason and aren't wholly inappropriate or random asshattery, it is just that it isn't the place people end up when they refer to those words, it isn't the part they think of. Also, they think that thing, like Black Magic, is something they do, and if it were a person or an intelligence it has to have some kind of place and parameters, they or I are thinking in a backwards or inverted way between each other, they don't know what I am saying and they aren't talking about what I am talking about even if we use the same terms and I use a term for meanings in there, that one is especially interesting to me since both the concepts of Black and Magic and the words are far off from what they end up referring to and being associated with as concepts, especially when combined.

All the main things people say of God though, end up being true for this thing I call God, like the usual stuff "it was always there" and all that sort of thing, even though again they will tend to imagine it differently, or what I consider wrongly or misleadingly, from a very early step in their thinking, along with assumptions that keep taking them further away, but an easy course correction can be that if it is leading to other things or open to them, it isn't it, this is the only possible thing, and I am saying "whatever is the only possible, apparent, that is it", but people claim a lot for that, but clearly there are big holes, there are to be no holes, haha, one can say this concept is "anti-erotic", no holes, unholy.

What is a God? Everything people will come up with I can accept in a way and deny totally, notice that acceptance was "in a way", denial was "total" meaning in no way can I accept it or in all ways is it rejected, and so that the only ways I accept some things they may say are in the merest uses possible with some words and etymologies still made to refer to what I am talking about, even though I believe, and maybe it is paranoia, they are not and never are talking about what I am talking about from either the beginning or their conclusions, from any direction they are on something else.

Another pathway can be this, instead of "this is what is said by the people to be God or a God", one uses the maximum of their intelligence to think of "What is the One, Greatest, that can accurately be demonstrated to exist, and precisely be deduced as being and credited with being the responsible". The people, at least very quickly might blurt out two correct things, "Nothing", and "God", but that doesn't get us anywhere really, since the blanks needed to be filled in, similar to that South Park joke:

You may find many things following that course, but in being rigorous they will consistently be shown to be not satisfying in fulfilling the qualities necessary.

Whatever is that Big Boss thing, which is not going to be some made up thing like what people say or imagine as God these days very commonly, but using real intelligence and observation and sound calculations with no holes, that singular credited with all the rest, that it ties back to and ties the other things, that is much more appropriate to consider the All Powerful than what people may tend to say. You can't have two of what it is that gets the credit as greatest and most responsible right now and ever. You can try to come up with alternatives, those will always end up with holes and easily can be denied or replaced, so what also can't be? What is the thing that can't be denied and can't be said to not be there, and not be replaced, that is responsible? Furthermore, how can it said to be intelligent?

There are numerous ways to approach it and end up with it and it is useful to know why or to have it immovable, completely without gaps, so the gaps mean they need to be reworked or you're in the wrong place, this has to be what has no doubt only, if there is doubt, it isn't the correct calculation, and identifying doubts and openings requires rigour and honesty.

At the end though, the "money" after the "pants", is going to be something similar to change and action, which is indivisible even though it can be said this thing is changing or that thing performed an action, which itself has and necessarily has, intelligence (which I should say also we do not really have, lol, neither of us, but not necessarily in the usual sense of the word again, as we both seem to be intelligent), what it has and necessarily must have which I am calling intelligence is something necessary for the calculation of what we know and which occurs to occur at all, if you come to a conclusion that does not require the intelligence as I mean it, it isn't it, this is intelligent:

"
"Tek" (鉄): Means "Iron".
"Ken" (拳): Means "Fist"
"

My Bane thread has to do with that, since the symbol of Bane is a Black Hand, sometimes understood as a gauntlet:

https://en.m.wikipedia.org/wiki/Magnetite

https://en.m.wikipedia.org/wiki/Attraction

https://en.m.wikipedia.org/wiki/Magnetism

https://en.m.wikipedia.org/wiki/Magnetic_field

We call this, and I don't mean mere magnetism but what I call God, not what others are typically referring to, "The Master", among other things.

Nothing can appropriately or truly or "ultimately" or in the "utmost", truest, and "in every possible sense most accurately without any other way or any other being a candidate" be called The Master, and that is how it goes for all the epithets of the True One, who people misattribute every praise towards this or that when it amounts to lies and lip service. So backwardly, think, what can Only and Truly Be The Master, design God, the Only God, the Only Possible God, which there can be no other, as yet another approach.

Thanks for being inspired to say what you did, you have been part of a major magical working or process, setting me to start having these things play through my filter, which is my and my experience, my whole life, and weird things are happening or were as I write this, things moving that are not known to be living, significant seeming things and additions adding ingredients, the spice of life, to what is happening, if the message is to you that is a bonus, but it is definitely coming in here big time.

Now you may have some doubts or suspicions that I just unnecessarily insisting that people have got it wrong and I'm just trying to make my stuff special and different, and believing that will be a dead end, it gets things nowhere, the only step forward would be, besides just being entertained or continuously annoyed, to believe me that my insistence is based on an assessment of what people have been saying which make it clear to me that what I am talking about and they are talking about, and what I am furthermore suggesting is communicating here now and in my experience and through everything is different from what people say and think usually, and that I believe I would be able to tell, since there are things they say which make it pretty apparent to me anything they are calling God is not this God at all, or what I call God which they probably never do, even on accident. Even when they say God is Nature, they are not talking about the same thing at all, even how they think of "Nature" has put them elsewhere and it isn't what I would mean if I were to say the very same thing, and it would confuse and mislead people again.

Added in 1 hour 44 minutes 57 seconds:

When things come through and seem useful to illustrate ideas or lead to certain mental states, I put them up, even if I don't necessarily like it or enjoy it, but in a lot of cases I do, most especially if it is able to effectively get me somewhere, like a vehicle or a memory.

"
@tokochagunava5478
9 years ago
Because the world does not belong to us.
Because we're nothing, leftovers.
Because we are tumbleweeds on roads.
Because we are every lost, dashing, shadow.
Because we're poems on sidewalks.
Because you are the needle in my arm.
We are equals.
We are mirrors.
We cut the night.
"

"
I wear my blouson noir
'Cause I've not espoir
I wear my blouson noir
'Cause I've not espoir

It's vanished out of reach
Here in this foreign street
My skin my blouson noir
My good old friend so far

The moonlight is so weak
Hardly enlightens my weeping
Give me my blouson noir
My blackness call me back

I side the sirens howls
Rumbling on barren grounds
Here in the city of my sleepless
Wandering I roam roam again

Give me my blouson noir
'Cause I've not espoir
It's vanished out of reach
Here in this foreign street

I walk the rough rough pavement
And my thirst won't drain drain drain
I need my blouson noir
Reflection of my heart

The darkness is too deep
Swallowing all the heat
Headlights on silent row

Sharp edges in the night
Here in the city howls
The sleepless wandering

The raw embraces the dark dark rumble
And my thirst won't drain, drain, drain

The city howls
The sleepless wandering
The raw embraces the dark dark rumble

The city howls
The sleepless wandering
The raw embraces the dark dark rumble

The city howls
The sleepless wandering
The raw embraces the dark dark rumble

I won't recall your scent
I haven't grabbed your hands
Into the city howls

I won't recall your scent
The sleepless wandering
The raw embraces the dark dark rumble
"

I thought I didn't like this accent, but then I liked it when this gorl was speaking with it. Do I like her voice? (This is related to what is in this thread, or to be related to it, it is a meditative opportunity or "opportunity", an invitation down another place, but it is all meant to get us somewhere).

"
Now historical.
1959–In French contexts: a young person (esp. a young man) belonging to a youth subculture of the 1950s and 1960s, characterized by the wearing of black leather jackets, denim jeans and plaid shirts, listening to (American) rock and roll music, riding motorcycles or mopeds, and popularly associated with involvement in minor crime and antisocial behaviour. More generally: a young hooligan; a delinquent.
1959The label blousons noirs has been attached to these young men, on account of the black leather windcheaters which some of them wear.
Times 11 August 6/4Citation details for Times
1959In some respects she does represent the blouson-noir teddy-boy type of problem child.
Observer 27 September 9/5Citation details for Observer
1966The latest place to suffer is Amsterdam, which has produced some individual variations on the pattern set by rockers and beats and halbstärken and blousons noirs.
Economist 25 June 1392/1Citation details for Economist
1987A couple of blousons noirs—leather jackets, crash helmets, straddling their Hondas.
J. B. Hilton, Displaced Person x. 109Citation details for J. B. Hilton, Displaced Person
2019Black leather jackets, referencing Yves St Laurent for Dior and the French blousons noirs subculture from the 1950s and 1960s, made many appearances shrugged over those sculptural full skirts.
Irish Times (Nexis) 27 February 9Citation details for Irish Times
"

The difference between the understanding of "meaning" as an end, and "meaning" as a movement.

If you're going through any of this, I'd be interested in knowing what, if anything, you may be making of any of this that I am saying or showing through these, all elements inclusive, down to usernames, colors, images, literally everything one can possibly use to their own benefit towards making the most of what at least you think I may be trying to get at, and if not that, something else nice anyway.

I'm not familiar with most of these things, they are just coming up and being whispered to me.

This song covered literally all 15-18 of the active themes I've been circulating on this forum, it is totally amazing that it was shown to me after the whisper "Death Grips" and that was the first one that came up.

Now the thing is, this isn't fake for me, but is it fake for you? Some people can only approach things as a fake thing, me too, for some things, and I don't think the production or the formation of the lyrics or whatever is necessarily "real", all I can say is that the way I'm using it and interpreting it is "real-izing" it. People may do that in a multitude of ways, the way I am is described through and related to all my currently active and circulating threads, most of which have been given specific names, which then can be looked up to see what themes they relate to and how those are literally in each thread.

Laughing is part of it too, many more things than are usually involved should get involved.

What are the odds, honestly, that I would find a song so precisely saying such usable things related to the very specific and odd things in this thread?

I don't know this song, I've never heard it before, and I found it by typing in certain things totally unrelated to it or anything in it even, looking for something else that I had randomly happened upon, and this song has precisely the correct things that are extremely effective in describing the totally weird, unusual, uncommon, and extremely narrowly specific ideas in this thread? The odds are astronomical seeming to me, and that prior to this in just the last few hours of however long I've been surfing this most recent sequence it has been one successful discovery after another, culminating in this, at 5:27.

Added in 3 hours 2 minutes 56 seconds:
A few years ago these failed to get people where I wanted them to go to, they always somehow end up with the thing I'm specifically trying to get them to get over, but they set foot with that thing already as the inevitable conclusion and illusion whether they are saying they believe in such or deny it, so I'll try other ways, but no expectation that I'll be able to get people to even understand what I'm saying or to get back behind it enough to see that I'm not talking about the usual things people end up and secretly start off with and expect and conclude and deny, so these documents may even be too confusing really quickly, I've only seen immediate indications that the people have not understood what I'm saying even if they are agreeing based on what they say.

Add H 2 0 spot for Sea Monkeys:

ttps://pastebin.com/raw/mL92xeJQ

ttps://pastebin.com/raw/T6guWmjn

The amusing thing also is it can be approached by skipping a build up method and can be approached from lots of other directions like asking a few questions, which I'll hopefully write here and there.

Added in 57 minutes 31 seconds:
https://forgottenrealms.fandom.com/wiki/Vlaakith_CLVII

"
“
Vlaakith is unity. Fear and beauty, life and unlife. Eyes like onyx, teeth like daggers. There is none more perfect.
”
— Lae'zel, regarding her queen.[1]
"

“
Tl'a'vlaakith, chyrki. Tl'a'vlaakith, tavki. Tl'a'vlaakith, lash'a'kla.
”
— A basic prayer to the Undying Queen.[1]
“
To slay in her name is our greatest service. To die in her name is our last act of reverence.
”
— Meldavh, githyanki knight.[14]

After centuries of undeath, she grew mad. She came up with an idea to become a deity and started to install a priest caste in githyanki society. She also sent loyal lieutenants to quell any unrest that might arise. These were done to gradually prepare for her ascension and encourage the githyanki to worship her as a deity. An inquisitor caste to hunt down people whom she wanted gone also existed. However, many githyanki viewed her as a mad tyrant who would cause their people's destruction or enslavement at her hands even before she reached her goal.[8]

In the late 15th century DR, Vlaakith dispatched a force of githyanki warriors under the leadership of Inquisitor W'wargaz to Toril in search of the Astral Prism, an artefact of immense power that had been stolen by worshippers of Shar.

https://forgottenrealms.fandom.com/wiki ... r%27su.jpg

Fire in the skies,
Blood in the water.
Look to the spirit,
Turn from sensation.

Threat comes from beyond,
Safety from within.

Crush flesh and bone,
Mind and spirit soar.
Inner passions rule,
Change destroys all.

Threat comes from beyond,
Safety from within.

The Eri'in, a githyanki hymn[30]

https://forgottenrealms.fandom.com/wiki/Shar

https://forgottenrealms.fandom.com/wiki/Astral_ship

https://forgottenrealms.fandom.com/wiki/Gith

"
Vlaakith
"death".[20]
Vlaakith gha'g shkath zai
"For the honor of Vlaakith!"[2]
Vlaakith'ka sivim hrath krash'ht
"Only in Vlaakith may we find light."[2]
"

https://forgottenrealms.fandom.com/wiki/Zaith%27isk

"
A zaith'isk was a partly organic, partly mechanical githyanki device that was an ingenious synthesis of illithid anatomy and metal alloys. It hummed with psionic energy, hinting at paths into unknown minds and unseen planes.[1]

It purportedly purified a mind flayer tadpole from an infected victim. When activated, psionic forces battered the victim. The device targeted the tadpole but its approach was haphazard. Without precise control, it could inflict lasting harm on the victim's mental faculties.[1]

However, the device's curative properties were a lie fed to the githyanki. In truth, the device was lethal and its purpose was to harvest the mind and memory of the infected githyanki, and ending their lives.[1]
"

https://forgottenrealms.fandom.com/wiki/Ceremorphosis

"
Ceremorphosis was a bodily change that occurred when an illithid tadpole reached maturity and was inserted into the brain of another being, usually a human. The tadpole ate away the victim's brain matter and essentially replaced the brain, erasing all of the subject's personality and memory, but leaving the physical body alive and under the tadpole's control. After this, morphological transformations occurred and after a week a new illithid was created.[1][2]

It was common for the newly formed illithid to retain a few memories of its former host. Those memories were merely vestigial and rarely affected the new individual's personality.[2]
"

Like a mind flayer tadpole, people are seemingly impacted by something, maybe language, maybe neurology, maybe something else, that makes them incapable of even being able to start out grasping certain concepts, they will repeatedly just keep end up heading into the same patterns and thinkng, like you said "karma=habits".

"
Oiga amigos! Oiga amigos! Paco! Enrique!
Last words of Hassan Sabbah,
The Old Man of the Mountain!
Listen to my last words, anywhere!
Listen all you boards, governments, syndicates, nations of the world,
And you, powers behind what filth deals consummated in what lavatory,
To take what is not yours,
To sell out your sons forever! To sell the ground from unborn feet
forever.

I bear no sick words junk words love words forgive words from Jesus.
I have not come to explain or tidy up.
What am I doing over here with the workers, the gooks, the apes, the
dogs, the errand boys, the human animals?
Why don’t I come over with the board, and drink coca-cola and make it?

Explain how the blood, and bones, and brains of a hundred million
more or less gooks went down the drain in green piss!
so you on the boards could use bodies, and minds, and souls that
were not yours, are not yours, and never will be yours.
You have the wrong name and the wrong number!
Mr Luce Getty Lee Rockefeller

Don’t let them see us, don’t tell them what we are doing!
Not the cancer deal with the Venusians, not the green deal –
don’t let that out,
disaster, automatic disaster.
Crab men! Tape-worms! Intestinal parasites!
Like Burroughs, that proud American name?
Proud of what exactly? Would you all like to see exactly what
Burroughs has to be proud of?
The Mayan Caper, the Centipede Hype,
Short-time racket, the Heavy-metal gimmick?
All right, Mister Burroughs, who bears my name and my words buried
all the way
for all to see,
in Times Square, in Piccadilly,
Play it all, play it all, play it all back!
Pay it all, pay it all, pay it all back!

Listen to my last word, any word
Listen, if you value the bodies which you would sell
all souls forever, short time,
minutes to go, blue heavy-metal people –
don’t let that out,

Are these the words of the all powerful boards, syndicates,
of the earth?
The great banking families, French, English, American,
squeezing the air.
You want Hassan Sabbah to explain that,
to tidy that up.
You have the wrong name and the wrong number.
for this you have sold your sons forever?
the ground from unborn feet forever
And you want the name of Hassan Sabbah on your filth deals
To sell out the unborn?
I rub out all the formulaes and directives of the Elders of Minraud forever
I rub out the word forever.
"

https://metalgear.fandom.com/wiki/Vocal_cord_parasite

https://ephemerajournal.org/sites/defau ... -3land.pdf

https://www.youtube.com/watch%3Fv%3DmIy ... ure=shared

Added in 8 hours 24 minutes 3 seconds:
Re: Vlaakith: + <- VisvaVajra 4D Interpretation Key
So in 2017, I put in this thread the "double vajra", the symbol of Karma and Amoghasiddhi "The Lord Of Karma" "Unfailing Accomplishment/Action", in association with action. Then was whispered to move the Karma posts here, and posted all that I did. In reviewing the links in the first post, they had gone now and so I found where they might still be, and then read all that about Karma and Action in relation to this symbol and that it was the correct thread for all I placed here and appropriate also was what I was insisting upon in 2017 and recently in reply to your comment about not being convinced of One for the concept of God or Gods, where I brought up "Action" again.

"
The word "karma" comes from the Sanskrit word karman, meaning "action,"
"

https://meta.m.wikimedia.org/wiki/Cunningham%27s_Law

"
Cunningham's Law states "the best way to get the right answer on the internet is not to ask a question; it's to post the wrong answer."

The concept is named after Ward Cunningham, the inventor of wiki software. According to the law's author, Steven McGeady,[1] Wikipedia may be the most well-known demonstration of this law.[2]

Cunningham's Law can be considered the Internet equivalent of the French saying

"prêcher le faux pour savoir le vrai" ("preach the falsehood to know the truth"). Sherlock Holmes has been known to use the principle at times (for example, in The Sign of the Four[3]).

In "Duty Calls" ("Someone is wrong on the Internet"), xkcd references a similar concept.[4] The Chinese idiom 拋磚引玉 "tossing a brick to attract jade" expresses a similar concept.
"

The sign of four, the + and the double vajra, or visvavajra.

"
The Sanskrit word visva means "the universe," "world," or "all-encompassing".
"

https://www.wisdomlib.org/definition/vishva

https://sanskritdictionary.org/visva

"
viśva—the universe SB 1.3.2, SB 3.12.27, SB 3.12.36, SB 4.1.26-27, Adi 2.99
viśva—universe SB 3.5.16, SB 4.8.20
viśva—of the universe SB 5.18.38, SB 8.17.9
viśvā—Viśvā SB 5.19.17-18, SB 6.6.4
viśva—the material worlds SB 2.8.10
viśva—of the cosmic world SB 3.5.22
viśva—universal SB 3.13.43
viśva—of the whole universe SB 5.18.5
viśva—the world Adi 3.34
viśva—the whole world Adi 7.163
viśva—the whole universe Adi 9.7
viśva—the whole cosmic manifestation Madhya 6.143
Compound Sanskrit Words Containing: visva

viśva-ātmā—the Supersoul of the entire universe SB 4.6.3, SB 4.14.19, SB 10.1.3
viśva-ātmā—the Supersoul SB 4.20.19, SB 4.31.9, SB 9.18.12-14
viśva-sṛjam—creator of the cosmic manifestation SB 3.9.3, Antya 5.124-125
viśva-sṛk—the creator of the universe SB 2.9.18, SB 4.24.72
viśva-ātman—O soul of the universe SB 1.8.30, SB 1.8.41
sarva-viśva—of all universes Adi 7.128
viśva haya—the cosmic manifestation has come Madhya 25.51
viśva-abhivandyaiḥ—by personalities like Lord Brahmā and Lord Śiva, who are worshiped all over the universe SB 8.23.6
viśva-bandhave—unto the friend of all living entities within the three worlds. SB 4.4.15
viśva-bhartuḥ—the maintainer of the universe SB 3.16.24
viśva-bhavam—the cause of material creation SB 4.9.16
viśva-bhāvana—the creator of the universe SB 1.11.7
viśva-bhāvana—O well-wisher of the whole universe. SB 9.4.61
viśva-bhāvanam—for the welfare of the universe SB 4.7.32
viśva-bhāvanaḥ—the creator of the manifested worlds SB 2.7.50
viśva-bhāvanaḥ—the cause of all causes. SB 4.28.65
viśva-bhāvanaḥ—who creates the universal affairs SB 6.4.54
viśva-bhāvanaḥ—the original cause of all cosmic manifestations SB 6.10.1
viśva-bhāvanaḥ—who has created this cosmic manifestation SB 8.1.3
viśva-bhāvanaḥ—the well-wisher of all the universe SB 8.7.41
viśva-bhāvanaḥ—the creator of the universe. SB 8.10.53
viśva-dṛk—the seer of the whole universe SB 4.20.32
viśva-īśa—O Lord of the universe SB 1.8.41
viśva-īśvarasya—of the Lord of the universe SB 9.4.57-59
viśva-īśvaraḥ—the Lord of the universe SB 3.14.41
viśva-īśvaraḥ—the Lord of the whole universe SB 6.8.22
viśva-īśvare—the Lord of all worlds SB 2.2.14
viśva-īśvare—the master of the entire cosmic manifestation SB 10.5.13
viśva-īśvare—in the master of all the planetary systems SB 10.8.49
viśva-guru—by the teacher of the universe, the Supreme Personality of Godhead SB 3.15.26
viśva-janīna—for the benefit of everyone Madhya 17.210
viśva-jayinam—the conqueror of the entire universe SB 8.15.34
viśva-jīvaḥ—maintains the living entities all over the universe SB 5.15.13
viśva-jit—the conqueror of the world (Mahārāja Pṛthu) SB 4.20.17
viśva-jit—the conqueror of the whole universe SB 7.4.5-7
viśva-jitā—by the Supreme Personality of Godhead SB 3.19.26
viśva-karmā—creative person Antya 1.167
viśva-kartuḥ—of the creator of the whole universe SB 9.9.47
viśva-kṛt—Lord Brahmā SB 9.14.8
viśva-kṛt īśvaraḥ—it was not difficult for Him, for He is the creator of the whole cosmic manifestation. SB 10.13.18
viśva-kāyaḥ—the total form of the universe (the whole universe is the external body of the Supreme Personality of Godhead) SB 8.1.13
viśva-kāyaḥ—becoming the universal form SB 8.19.33
viśva-mohanam—but who mystifies the entire universe SB 10.13.44
viśva-mohaḥ—the enchanter of the whole universe Madhya 17.216
viśva-mūlam—the origin is the Supreme SB 3.7.16
viśva-mūrtau—in You, who have the universal form. SB 8.6.9
viśva-mūrte—O universal form. Bg 11.46
viśva-mūrte—O personality of the universal form SB 1.8.41
viśva-mūrteḥ—of the universal form SB 2.1.27
viśva-mūrteḥ—of the Universal Person SB 3.4.27
viśva-mūrteḥ—of the form of the gigantic Lord SB 8.20.23
viśva-nābhim—navel of the universal Personality of Godhead SB 2.2.25
viśva-prabodhāya—unto the master of the development of the universe SB 4.24.35
viśva-pāvanīḥ—which gives liberation to the whole universe. SB 8.20.18
viśva-rūpa—of the universal form of the Lord Adi 17.10
viśva-rūpa—the universal form Madhya 19.198
viśva-rūpaḥ—the gigantic form of the universe SB 6.4.27-28
viśva-samplavam—the dissolution of the universe. SB 3.17.15
viśva-suhṛdam—the friend of the whole world SB 4.6.35
viśva-suhṛt—of the Supreme Personality of Godhead, who is a friend to everyone SB 5.10.25
viśva-sṛgbhiḥ—by the great demigods known as the prajāpatis SB 7.15.71
viśva-sṛjam—unto He who has created this cosmic manifestation SB 8.3.26
viśva-sṛjam ekam—who alone has created this universe Madhya 25.36
viśva-sṛjaḥ—of the creator of the universe SB 2.1.26
viśva-sṛjaḥ—progenitors of the universal population SB 4.2.34
viśva-sṛjaḥ—all the demigods like Brahmā SB 4.11.27
viśva-sṛjaḥ—Marīci and the other creators of the universal affairs SB 6.3.14-15
viśva-sṛjaḥ—important personalities to create the universe SB 6.4.49-50
viśva-sṛjaḥ—the creators of the manifested world SB 6.16.35
viśva-sṛjaḥ—the directors of the cosmic creation SB 6.16.48
viśva-sṛjaḥ—the prajāpatis, to whom the management of universal affairs was entrusted SB 7.15.72
viśva-sṛjaḥ—the directors of universal management SB 8.8.27
viśva-sṛje—Brahmā SB 3.15.2
viśva-sṛjā—by the creator of the universe SB 3.18.3
viśva-sṛjā—by Brahmā (the creator of the universe) SB 3.18.8
viśva-sṛjām—of those who expanded this creation SB 3.4.11
viśva-sṛjām—of the gigantic virāṭ form SB 3.6.7
viśva-sṛjām—of the demigods entrusted with the task of cosmic construction SB 3.6.10
viśva-sṛjām—to the creators of the world’s population SB 3.24.21
viśva-sṛjām—of the creators of the universe SB 4.2.4
viśva-sṛjām—of the creators of the universal manifestation SB 4.3.15
viśva-sṛjām—of all the Prajāpatis SB 4.7.25
viśva-sṛjām—of the progenitors of the world SB 4.19.38
viśva-sṛjām—of personalities who have created this universe SB 5.2.2
viśva-sṛjām—of the great personalities known as the prajāpatis, such as Marīci SB 8.1.1
viśva-sṛk—the elements of universal creation SB 3.6.5
viśva-sṛk—the creator of the universe (Brahmā) SB 3.10.28-29
viśva-sṛk—Brahmā. SB 3.11.22
viśva-sṛk—of the Viśvasṛks SB 4.3.24
viśva-sṛṣṭi kare—creates this material world Adi 6.14-15
viśva-sṛṣṭi-ādi—creation, maintenance and dissolution of the cosmic manifestation Madhya 20.361
viśva-tanoḥ—of the universal form SB 2.1.33
viśva-udbhava—creation of the cosmic manifestation SB 3.9.14
viśva-udyāne—in the garden of the universe Madhya 25.276
viśva-utpatti—the creation of the material cosmic manifestation Adi 5.46
viśva-vedasam—who is the knower or ingredient of this universal manifestation SB 8.3.26
viśva-vijayāya—for glorifying the cosmic creation SB 3.9.25
viśva-vit—Kṛṣṇa, who is aware of everything going on throughout the whole cosmic manifestation SB 10.13.17
viśva-ātmanaḥ—the Supersoul of the entire creation SB 9.6.14
viśva-ātmani—in the Supersoul of all living entities SB 4.7.38
viśva-ātmā—the Lord as Paramātmā SB 1.2.32
viśva-ātmā—the Supersoul of the universe SB 3.3.19
viśva-ātmā—the Supersoul of the whole universe SB 6.16.65
viśva-ātmā—the soul of the universe, the Supersoul SB 9.16.27
viśva-ātmānam—the soul of the universe SB 8.3.26
viṣṇu viśva-dhāma—Lord Viṣṇu, the abode of the total universes. Adi 5.76
viṣva-rūpa—in the form of the universe. Bg 11.16
"

https://bhaktianandascollectedworks.wor ... ord-karma/

https://bg3.wiki/wiki/Warlock

"
Bound by a pact to an all-powerful patron, warlocks trade their loyalty for supernatural abilities and unique magic.
"

https://theyogamandala.com.sg/the-three-types-of-karma/

"
The Sanskrit word “karma”, literally translated, means action. It comes from the root “kri”, meaning, to act. Karma refers to actions or deeds, in the past, present and future. Karma includes physical as well as mental or psychological acts.

In the yoga world, there are three types of karma.

1. Sanchitta
These are the accumulated works and actions that you have completed in the past. These cannot be changed but can only wait to come into fruition. This is the vast accumulation of karma that encompasses our countless past lifetimes. This comprises every action that you have ever made in your past and present lives.

2. Prarabdha
Prarabdha is that portion of the past karma that is responsible for the present. These are the ripe and fructuous actions and reactions. The things that you did in the past make you what you are today. It cannot be avoided or changed, but only exhausted by being experienced.

3. Agami
Agami Karma is the Karma we are creating for ourselves right here in the current moment. It is the action that we create and the choices we make right now, as we live this present lifetime.

All these three aspects of karma blend into each other. “As you think so shall you be” – our choices and actions of the present moment will become our karma in the future.

The benefits of understanding Karma are that it discourages one from performing unwholesome actions as it will bring about suffering. Instead, it encourages one to perform goodness and kindness, in order to bring happiness as their fruit.

By taking full responsibility for our thoughts and actions, we create our reality. Everything we think or do right now create the kind of future that is related to those thoughts and actions.
"

https://en.m.wikipedia.org/wiki/Shani

https://en.m.wikipedia.org/wiki/Chhaya

"
Chhaya or Chaya (Sanskrit: छाया, romanized: Chhāyā, lit. 'shadow' or 'shade'), also known as Savarna, is the Hindu personification and goddess of shadow
"

"
Chhaya is usually described as the mother of Shani, the planet Saturn, and the god of karma and justice: a feared graha
"

"
In the Rigveda (c. 2nd Millennium BCE), which is the earliest narrative about the Chhaya-prototype. After the birth of twins to Vivasvan (Surya), his consort Saranyu - the daughter of Vishwakarma - abandons him and flees in form of a mare. The divine Saranyu places in her place a woman called Savarna ("same-kind")
"

"
A later (700-500 BCE) addition to the Rigveda by Yaska in his Nikuta says that Manu (the progenitor of mankind, called Savarni Manu in later Puranic text) was born to Savarna.
"

"
Brhad devata calls the prototype of Chhaya as Sadrisha ("look-alike")
"

This is scary. I was told to put that "look-alike" video in here also.

This whole theme of the "shadow" in every sense, also as a result, also as a remnant, also as a memory, a duplicate, a shape, are very important to everything being presented in this thread.

Wow, this is weird too, I wrote that and a sharp knock at the glass door announced a delivery, totally unexpected, of The Corpse Bride:

https://shop.mattel.com/products/monste ... doll-jdr67

"
The Markandeya Purana tells the tale of Sanjna-Chhaya twice, the tale is similar to that in the Harivamsa, but Sanjna leaves Surya as she is unable to bear his splendour and heat. The curse to Yama is a little different. Yama abuses Chhaya and picks his leg up to kick her. Chhaya curses Yama to have his leg affected with worms and sores. Surya grants Yama, a cock to eat the worms from his leg. In the other telling, the curse is almost same as the Harivamsa. Chhaya also cleverly says that she is Yama's father's wife, but does not say that she is his mother.[5][6]
"

https://en.m.wikipedia.org/wiki/Yama

"
While most accounts consider Chhaya to be the reflection or shadow of Saranyu (Sanjna) - Surya's first wife; Bhagavata Purana tells that Chhaya was a sister of Sanjna and the daughter of the divine architect Vishwakarma.[6][12]

Markandeya Purana as well as Vishnudharmottara Purana prescribe that Surya should be depicted in images with Chhaya and his other wives by his sides.[13]
"

Post by **kFoyauextlH** » Fri Sep 05, 2025 3:05 am

Notice "Magnetic" and "Eye" as the acquisitive.

"
you can't walk out,
she's got you covered.
blind men will shout,
so open your eyes.
death's steed, sweet steel,
taste is sour.
kings fail to fear.

can't see you any more.
can't look you in the eyes.
this guilt has got me floored.

you can't walk out,
they've got you covered.
ride down and out,
you'll open your mind.
wild hounds will chase,
within the hour.
death's sweet embrace.

can't see you any more.
can't look you in the eyes.
this guilt has got me floored.

you can't see.
you can't hear.
you can't see.
you can't hear.
you can't fail.

she killed another.
she killed another.
she killed another.
she killed another.
"

"
@joshgarcia133
6 years ago
Perfect mix of Queens Of The Stone Age, Royal Blood, and Mastodon

@richardadams5124
4 years ago
Wake up bud. They are who they are. Not copies of that crap.

@richardadams5124
4 years ago
BTW. I'm following music since early punk and I think I know talent. Was there at face melter. They good and got punk ethos. Won't get rich but be happy doing their shit!!

@TheBigAmen
2 years ago
They’re gonna try and tell you who you are.
"

"
Hide your eyes and turn away
You can't come out today
There's no way
Staring through the window pane
At the pouring rain
She don't complain

Walk on, face numb, a half gone
Never one for having fun
Always taught to hold your tongue

So you thought you could be please him, did you?
So you thought it'd be easy, did you?

Deny that made you wanted more
In spite of what you're asking for
Tonight the waves approach the shore
Just to escape from this twisted space
And they're knocking at your door

Tell yourself it's all okay
Bring in another day
You cry out in vain
Tangled up and beaten down
A voice that echoes through the ground again

The shows on, a day's long, a shame gone
Working 'til the morning sun
But no one's waiting when you're done

So you thought you could be please him, did you?
So you thought it'd be easy, did you?

Deny the things you wanted more
In spite of what you're asking for
Tonight the waves approach the shore
Just to escape from this twisted space
And they're knocking at your door

They're gonna try to tell you who you are
They're gonna try to show you who you are
They're gonna try to tell you who you are
They're gonna try to show you who you are
"

"
Your too much to take.
You make it easier, to leave you again.
So tomorrows more than iI can take.
Just have your own way, Ive never gone so low.
Constellations are all the same.
Drive from the centre, because im lost in space.

Kalma, rip in the atmosphere,
Kalma, time is out you'll burn in fear.
Kalma, rip in the atmosphere,
Kalma, time is out you'll burn in fear.

Can you save us all?
Will you let us fall, and burn away?
You think its natural to have it all, (and?) fake it anyway.
I aint seen heaven fall yet. You cant forgive when your dead.
So save your last breath.

Kalma, rip in the atmosphere,
Kalma, time is out you'll burn in fear.
Kalma, rip in the atmosphere,
Kalma, time is out you'll burn in fear.
Kalma, rip in the atmosphere,
Kalma, time is out you'll burn in fear.
Kalma, rip in the atmosphere,
Kalma, time is out you'll burn in fear.
"

"
One of the challenges Lemminkäinen faced was a character named Surma.[3] Surma was a terrible beast which embodied sudden, violent death and guarded the gates of the Tuonela to prevent escape. Surma is often described as being a large dog with a snake-tail that can turn people into stone (with a stare). An often-used Finnish metaphor is surman suuhun "into Surma's mouth", as if the victim was mauled to death by Surma.[4]
"

https://en.m.wikipedia.org/wiki/Tuonela

https://www.loreofancestors.com/kaleval ... y/tuonela/

https://the-demonic-paradise.fandom.com/wiki/Tuonela

https://en.m.wikipedia.org/wiki/Tuonetar

https://en.m.wikipedia.org/wiki/Tuoni

"
If I were really pressed, I might liken them to famous pirate crews during the age of sail, but operating unallied to any specific nation. Or maybe draw a parallel with viking raiding parties.

But in general I don't think Githyanki really have a close analog in historic human cultures. I tend to see them as an extreme version of civilization-and-law-spurning barbarians, wrapped up in rad-warrior mystique.

As I tried to suggest in the post linked below, I think what makes Githyanki cool is that they take all these tropes and rebellion against limits, and they turn it up to 13. Maybe the closest I can think of would be from fiction, maybe the Toecutter's gang from Mad Max.
"

https://madmax.fandom.com/wiki/Toecutter

"
Toecutter is seemingly quite college-educated as taking both comparative-religion classes, irreligious-philosophy classes, and mathematics as well. The symbol of his gang is a Phi symbol, which has artistic and philosophical overtones, and represents an irrational number in mathematics, art, and architecture alike. The philosophical meanings of the symbol was aimed at describing creationism, and the belief that God architects everything on earth and in heaven as perfect, even though Adam and Eve also ironically turned God's earth and creation into a violent and corrupt apocalypse all the way to the days of Noah. This twisted philosophy represents Toecutter's sense of righteousness and entitlement, as a supposed 'natural alpha male in the grand scale of all creation'. The small statue on his helmet is the Hindu goddess Lakshmi, who has similar philosophical characteristics to those represented by the Phi symbol, ϕ. This is what the Toecutter is referring to on the beach where he muses about the MFP taking their pride. To him, the law is an artificial interference in the natural order.
"

"
A natural result of a motorcycle performing a donut and then a burnout through it is a mark on the road that looks like a Phi symbol.

So it is very possible that the writers of the film noticed that similarity in their conceptualisation of the gang.

Toecutter is slang for a criminal that preys on other criminals.
"

https://www.imdb.com/title/tt0079501/me ... =ttch_ph_1

"
A sentence in first-order logic.
"

https://en.m.wikipedia.org/wiki/First-order_logic

"
First-order logic, also called predicate logic, predicate calculus, or quantificational logic, is a collection of formal systems used in mathematics, philosophy, linguistics, and computer science.

First-order logic uses quantified variables over non-logical objects, and allows the use of sentences that contain variables.

Rather than propositions such as "all humans are mortal",
in first-order logic one can have expressions in the form
"for all x,
if x is a human,
then x is mortal",
where
"for all x" is a quantifier,
x is a variable,
and "... is a human"
and "... is mortal"
are predicates.[1]

This distinguishes it from propositional logic,
which does not use quantifiers or relations;[2]: 161

in this sense, propositional logic is the foundation of first-order logic.

A theory about a topic, such as set theory, a theory for groups,[3] or a formal theory of arithmetic, is usually a first-order logic together with a specified domain of discourse (over which the quantified variables range),

finitely many functions from that domain to itself,

finitely many predicates defined on that domain, and

a set of axioms believed to hold about them.

"Theory" is sometimes understood in a more formal sense as just a set of sentences in first-order logic.

The term "first-order" distinguishes first-order logic from higher-order logic, in which

there are predicates having predicates
or functions as arguments,
or in which quantification over predicates,
functions, or both, are permitted.[4]: 56

In first-order theories, predicates are often associated with sets.

In interpreted higher-order theories, predicates may be interpreted as sets of sets.

There are many deductive systems for first-order logic which are both sound, i.e.

all provable statements are true in all models; and complete,

i.e. all statements which are true in all models are provable.

Although the logical consequence relation is only semidecidable, much progress has been made in automated theorem proving in first-order logic. First-order logic also satisfies several metalogical theorems that make it amenable to analysis in proof theory, such as the Löwenheim–Skolem theorem and the compactness theorem.

First-order logic is the standard for the formalization of mathematics into axioms, and is studied in the foundations of mathematics. Peano arithmetic and Zermelo–Fraenkel set theory are axiomatizations of number theory and set theory, respectively, into first-order logic.

No first-order theory, however, has the strength to uniquely describe a structure with an infinite domain, such as the natural numbers or the real line.

Axiom systems that do fully describe these two structures, i.e. categorical axiom systems, can be obtained in stronger logics such as second-order logic.

The foundations of first-order logic were developed independently by Gottlob Frege and Charles Sanders Peirce.[5] For a history of first-order logic and how it came to dominate formal logic, see José Ferreirós (2001).
"

https://en.m.wikipedia.org/wiki/Set_theory

https://en.m.wikipedia.org/wiki/Completeness_(logic)

"
In mathematical logic and metalogic, a formal system is called complete with respect to a particular property if every formula having the property can be derived using that system, i.e. is one of its theorems; otherwise the system is said to be incomplete.

The term "complete" is also used without qualification, with differing meanings depending on the context, mostly referring to the property of semantical validity. Intuitively, a system is called complete in this particular sense, if it can derive every formula that is true.
"

This is also what I was talking about with "holes" and much of what I was saying above.

Amazing that it came up in the weirdest way lol, through Toecutter's gang being mentioned in relation to the Githyanki.

"
While propositional logic deals with simple declarative propositions, first-order logic additionally covers predicates and quantification. A predicate evaluates to true or false for an entity or entities in the domain of discourse.

Consider the two sentences "Socrates is a philosopher" and "Plato is a philosopher". In propositional logic, these sentences themselves are viewed as the individuals of study, and might be denoted, for example, by variables such as p and q. They are not viewed as an application of a predicate, such as
isPhil
{\displaystyle {\text{isPhil}}}, to any particular objects in the domain of discourse, instead viewing them as purely an utterance which is either true or false.[6] However, in first-order logic, these two sentences may be framed as statements that a certain individual or non-logical object has a property. In this example, both sentences happen to have the common form
isPhil
(
x
)
{\displaystyle {\text{isPhil}}(x)} for some individual
x
{\displaystyle x}, in the first sentence the value of the variable x is "Socrates", and in the second sentence it is "Plato". Due to the ability to speak about non-logical individuals along with the original logical connectives, first-order logic includes propositional logic.[7]: 29–30

The truth of a formula such as "x is a philosopher" depends on which object is denoted by x and on the interpretation of the predicate "is a philosopher". Consequently, "x is a philosopher" alone does not have a definite truth value of true or false, and is akin to a sentence fragment.[8] Relationships between predicates can be stated using logical connectives. For example, the first-order formula "if x is a philosopher, then x is a scholar", is a conditional statement with "x is a philosopher" as its hypothesis, and "x is a scholar" as its conclusion, which again needs specification of x in order to have a definite truth value.

Quantifiers can be applied to variables in a formula. The variable x in the previous formula can be universally quantified, for instance, with the first-order sentence "For every x, if x is a philosopher, then x is a scholar". The universal quantifier "for every" in this sentence expresses the idea that the claim "if x is a philosopher, then x is a scholar" holds for all choices of x.

The negation of the sentence "For every x, if x is a philosopher, then x is a scholar" is logically equivalent to the sentence "There exists x such that x is a philosopher and x is not a scholar". The existential quantifier "there exists" expresses the idea that the claim "x is a philosopher and x is not a scholar" holds for some choice of x.

The predicates "is a philosopher" and "is a scholar" each take a single variable. In general, predicates can take several variables. In the first-order sentence "Socrates is the teacher of Plato", the predicate "is the teacher of" takes two variables.

An interpretation (or model) of a first-order formula specifies what each predicate means, and the entities that can instantiate the variables. These entities form the domain of discourse or universe, which is usually required to be a nonempty set. For example, consider the sentence "There exists x such that x is a philosopher." This sentence is seen as being true in an interpretation such that the domain of discourse consists of all human beings, and that the predicate "is a philosopher" is understood as "was the author of the Republic." It is true, as witnessed by Plato in that text.[clarification needed]

There are two key parts of first-order logic. The syntax determines which finite sequences of symbols are well-formed expressions in first-order logic, while the semantics determines the meanings behind these expressions.
"

"
In philosophy, φ is often used as shorthand for a generic act. (Also in uppercase.)
"

"
In perceptual psychology, the phi phenomenon is the apparent motion caused by the successive viewing of stationary objects, such as the frames of a motion picture.
"

Has to do with what I've brought up in this thread, as well as in the two pastebins.

https://en.m.wikipedia.org/wiki/Phi_phenomenon

"
The magnetic flux and electric flux in physics, with subscripts distinguishing the two.
"

https://en.m.wikipedia.org/wiki/Phi

"
A clock signal in electronics is often called Phi or uses the symbol.[7]
"

https://en.m.wikipedia.org/wiki/Clock_signal

"
In electronics and especially synchronous digital circuits, a clock signal (historically also known as logic beat)[1] is an electronic logic signal (voltage or current) which oscillates between a high and a low state at a constant frequency and is used like a metronome to synchronize actions of digital circuits. In a synchronous logic circuit, the most common type of digital circuit, the clock signal is applied to all storage devices, flip-flops and latches, and causes them all to change state simultaneously, preventing race conditions.
"

https://en.m.wikipedia.org/wiki/Digital_signal

https://en.m.wikipedia.org/wiki/Flip-flop_(electronics)

"
Flip-flops and latches are used as data storage elements to store a single bit (binary digit) of data; one of its two states represents a "one" and the other represents a "zero". Such data storage can be used for storage of state, and such a circuit is described as sequential logic in electronics. When used in a finite-state machine, the output and next state depend not only on its current input, but also on its current state (and hence, previous inputs). It can also be used for counting of pulses, and for synchronizing variably-timed input signals to some reference timing signal.
"

"
Ef is the 21st letter of the Bulgarian alphabet; the 22nd letter of the Russian alphabet; the 23rd letter of the Belarusian alphabet; the 25th letter of the Serbian and Ukrainian alphabet; and the 26th letter of the Macedonian alphabet. It represents the consonant /f/ unless it is before a palatalizing vowel, when it represents /fʲ/.
"

https://en.m.wikipedia.org/wiki/Russian_alphabet

https://eldenring.fandom.com/wiki/Morgo ... _Omen_King

This was already coming up through Mohg in Amoghasiddhi.

"
Morgott, the Omen King, was born a twin to Mohg with Omen blood, resulting in disfiguring horns and a curse that banished him to the sewers beneath the capital. Despite this, he was a son of Godfrey and Marika and fiercely loyal to the Golden Order and the Erdtree. He became the self-proclaimed "Last of All Kings," defending the Erdtree's capital from invaders, and used his Omen blood to forge powerful weapons.
Early Life & Curse
Godfrey and Marika's Son: Morgott was the son of the first Elden Lord, Godfrey, and Queen Marika.
Born an Omen: Like his twin brother, Mohg, Morgott was born with Omen blood, marked by tangled horns.
Confined to the Sewers: Due to his Omen status, he was hidden and imprisoned in the Subterranean Shunning-Grounds beneath Leyndell, the capital.
The "Graceless": As Omens were seen as a rejection of the Erdtree, Morgott was considered one of the "graceless," though his horns were not excised like others due to his royal lineage.
Devotion to the Erdtree
Renounced Omen Blood: In contrast to his brother, Morgott's devotion to the Golden Order and the Erdtree never wavered.
The Protector: He eventually broke free from his bonds and took it upon himself to become the "protector of the Erdtree" and the capital.
Margit, the Fell Omen: To fulfill this role, Morgott created a disguise, the form of Margit, the Fell Omen, to stand as the first line of defense against invading Tarnished.
The "Last of All Kings"
A Single Purpose: Morgott saw the other Demigods as traitors to the Erdtree and believed no one else was worthy of the throne.
King of the Lands Between: He appointed himself the "Last of All Kings," the true ruler of the Lands Between, in a defiance of the usual laws of inheritance.
The King's Cane: He wielded his cursed blood in a twisted cane, which disguised a powerful, color-shifting sword that was the very manifestation of his own Omen blood.
"

https://theanalyticalgeek.com/the-lore- ... lden-ring/

https://eldenring.fandom.com/wiki/Mohg,_Lord_of_Blood

https://theanalyticalgeek.com/mohg-lore ... lden-ring/

"
I think about Mohg every single day it’s not even a joke anymore
emoji:Ring_of_FAP: elden ring or something
emoji:lilgodrick:
Every day

EVERY DAY I think about Mohg, just constantly, I cannot focus because I am constantly thinking about Mohg. I am literally always daydreaming or thinking or talking about Mohg.

Everything in my life has to be related to Mohg in one way or another or I won’t be satisfied. I AM NOT CRAZY.

I literally can’t sleep if my Mohg plush isn’t with me. It’s like torture. I lay in a dark room and just think about Mohg. I need to be put in a padded white room and put in a strait jacket so there aren’t anymore DISTRACTIONS to keep my from my sweet. My beloved Mohg……

I can’t stop thinking about him please help me I am extremely obsessed with Mohg
"

"
GarfieldGauntlet
OP
•
1y ago
HELP???

track me

Upvote
62

Downvote

Reply
reply

Jygglewag
•
1y ago
As someone who faces a similar issue with a certain golden lord (tbh I only think of it as an issue when it prevents me from living normally) my sincerest advice is:

One thing fantasies and real life relationships have in common : it is essential to have some hobbies that don't involve your love interest.

other tips include:

Don't try to not think about him, it'll only make you think about him more

Do other things you like, like watching shows or things similar to what interested you before you started mohgmaxxing

if you think about him all day at some point the thoughts and fantasies can become stale, you may get tired of going through the same mental scenarios

if you take breaks from Mohgery from time to time, thinking about him will only be more delicious.

Happy Mohgmaxxing!
"

This is a song I connect to Mohg, and 3 other songs I connect to this song and the topics and themes brought up in this thread:

"
@JoeLupariello
4 months ago
His version, in my humble opinion, is untouchable. I can't believe what he can do with some of those riffs- there's so much dexterity to his phrasing but he has so much weight in his voice. Magnificent.

@Phasmania
1 year ago
3:31 The run that made history

15
2

@JoeLupariello
4 months ago
Haha- I've been working on that run for years.

@WhizzingFish12
3 months ago
He has several runs in this song that give me goosebumps. And then he rips your guts out with his anguish in The Death of Judas. He made me feel deep sympathy for Judas, who was playing a role that had to be played. Realizing it when he did would be soul-shattering, and Head gives voice to the unspeakable.
"

"
@phodopussungorus
2 years ago
this entire opera would not be possible without the brilliant bass work by Alan Spenner. His rhythms drive this opera. So, let's give thanks for his work. Amen.
"

Post by **kFoyauextlH** » Tue Sep 23, 2025 9:36 am

"
It was necessary to recognize that, instead of speaking of beliefs,
one must actually speak of truths, and that these truths were
themselves products of the imagination. We are not creating a false
idea of things .

It is the truth of things that through the centuries has
been so oddly constituted . Far from being the most simple realistic
experience, truth is the most historical.

There was a time when poets
and historians invented royal dynasties all of a piece , complete with
the name of each potentate and his genealogy.

They were not forgers ,
nor were they acting in bad faith. They were simply following what
was, at the time, the nonnal way of arriving at the truth.

If we take this
idea to its conclusion, we see that we hold true, in this same way, what
we would call fiction after we have put down the book.

The Iliad and
Alice in Wonderland are no less true than Fustel de Coulanges.

Similarly, we look on the totality of the past as dreams, certainly
interesting ones, and regard only the latest state of science as true, and
that only provisionally so. This is culture.

I do not at all mean to say that the imagination will bring future
truths to light and that it should reign; I mean, rather, that truths are
already products of the imagination and that the imagination has
always governed. It is imagination that rules, not reality, reason, or
the ongoing work of the negative.

This imagination is not the faculty we know psychologically and
historically by the same name. It does not, through dream or
prophecy, expand the fishbowl in which we live. On the contrary, it
creates boundaries.

Outside this bowl is nothing, not even future
truths. We cannot make them speak. Religions and literatures, as well
as politics, modes of conduct, and sciences are formed within these
containers.

This imagination is a faculty, but in the Kantian sense of
the word. It is transcendental; it creates our world instead of providing
the leavening or being the demon.

However-and this would make
any Kantian worthy of the name faint with horror -this transcendence
is historical; for cultures succeed one another, and each one is
different.

Men do not find the truth; they create it, as they create their
history.

And the two in tum offer a good return.
My cordial thanks to Michel Foucault, with whom I discussed this
book; to my colleagues at the Association of Greek Studies, Jacques
Bompaire and Jean Bousquet; and to Fran�Sois Wahl, for his
suggestions and criticisms.
"

From
DID THE
GREEKS
BELIEVE
IN THEIR
MYTHS?
An Essay on
the Constitutive Imagination

"
The purification of myth
by logos is not another episode in the eternal struggle between
superstition and reason, dating from earliest times to the days of
Voltaire and Renan, which would bring glory to the Greek spirit.
Despite Nestle, myth and logos are not opposites, like truth and
error. 5 Myth was a subject of serious reftection,6 and the Greeks still
had not tired of it six hundred years after the movement of the
Sophists, which we have called their Aujkliirung. Far from being a
triumph of reason, the purification of myth by logos is an ancient
program whose absurdity surprises us today. Why did the Greeks go to
the trouble of wishing to separate the wheat from the chaff in myth
when they could easily have rejected both Theseus and the Minotaur,
as well as the very existence of a certain Minos and the improbable
stories tradition gave him? We see the extent of the problem when we
realize that this attitude toward myth lasted for over two millennia. In
a history in which the truths of the Christian religion and the realities
of the past lend support to each other, the Discours sur l'histoire
universelle, Bossuet combines mythological chronology with the INTRODUCTION
sacred chronology of the world since creation. In this way he is able to
date ''the famous battles of Hercules, son of Amphitryon,'' and the
death of "Sarpedon, the son of Jupiter," a "short time after
Abimilech. "7 What did the bishop of Meaux have in mind when he
wrote this? What is going on in our minds when we believe
contradictory things, as we constantly do in matters of politics or on
the subject of psychoanalysis?
We are in much the same position as a folklorist faced with a
treasure trove of legends or Freud pondering Schreber's logorrhea.
What is to be made of this mass of nonsense? How can all this not have
a meaning, a motivation, a function, or at least a structure? The
question of whether myths have an authentic content can never be put
in positive terms. To know whether Minos ever existed, we must first
of all decide whether myths are simply hollow tales or whether they
are altered history. No positivist criticism can adequately deal with
mythology and the supernatural. 8 Then how does it happen that
people cease believing in legends? How did people come to stop
believing in Theseus, the founder of Athenian democracy, in
Romulus, the founder of Rome, or in the historicity of the first
centuries of Roman history? What made them no longer believe in the
Trojan origins of the Frankish monarchy? ·
Thanks to George Huppert's fine book on Estienne Pasquier, we
have a clearer idea about the modem era.9 History as we know it was
born, not when criticism was invented-for that happened long ago-
but on the day when the work of the critic and the work of the historian
were joined in one task: ''Historical research was practiced for many
centuries without seriously affecting the way of writing history, the
two activities remaining foreign to each other, sometimes in the mind
of the same man." Was the same thing true in Antiquity? Does
historical reasoning follow a royal road, the same in each period? We
will take as our guiding thread an idea of A. D. Momigliano:
"Modem methods of historical research are completely founded on
the distinction between original and secondary sources." 10 It is not
altogether certain that this great scholar's idea is correct; I believe that
it is not even pertinent. But it has the merit of presenting, albeit in the
form of an opposition, a methodological problem, and it has
appearances in its favor. Think of Beaufort or Niebuhr, whose
skepticism concerning the early centuries of Roman history was
2 founded on the absence of contemporary sources and documents from
these distant ages or was at least justified by this absence. 1
1
The history of the sciences is not the story of the progressive
discovery of good methods and true truths. The Greeks have their own
way of believing in their mythology or being skeptical of it, and their
way only appears to resemble our own. They also have their way of
writing history, which is not our way. The Greek way relies on an
implicit presupposition of such a kind that the distinction between
original and secondary sources, far from being ignored out of
methodological weakness, is simply irrelevant. Pausanias provides an
excellent example of this way, and we will refer to him often.
Pausanias is not a mind to be underestimated, and we do him an
injustice when we accept the assessment of his Description of Greece
as the Baedeker of ancient Greece. Pausanias is the equal of any of the
great nineteenth-century German philologists or philosophers. To
describe the monuments and narrate the history of the different
countries of Greece, he combed the libraries, traveled a great deal,
cultivated himself, and saw it all with his own eyes.12 He approaches
collecting local oral legends with the zeal of a French provincial
scholar of the days of Napoleon Ill. The precision of his descriptions
and the breadth of his knowledge are astounding. He amazes us, too,
by his visual accuracy (by examining sculpture and inquiring about
dates, Pausanias learned to date statuary according to stylistic
criteria). And, as we will see, Pausanias was obsessed by the problem
of myth and wrestled with this enigma.
"

I'll make it through:

https://forgottenrealms.fandom.com/wiki/Tu%27narath

https://www.greyhawkonline.com/greyhawkwiki/index.php?

https://pointsoflight.fandom.com/wiki/Tu%27narath

https://2d4chan.org/wiki/Tu'narath

https://planewalker.com/forum/tu-narath_.html

https://www.worldanvil.com/w/forgotten- ... settlement

https://www.worldanvil.com/w/oroccid-st ... 3d9fe92689

There is a reason that this thread "location" is on the opposite end of Tarkhisis:

"
Tu'narath
Population : 100,000 free inhabitants (Githyanki 96%, others 4%)
Government : Monarchy (Current Queen: Vlaakith the Lich Queen)
Alignment : LM

Tu'narath is the largest and most lavish Githyanki city in all dimensions. It lies in the Astral Plane, built on the petrified body of an unknown dead god. It is home to the Lich-Queen, absolute ruler of all Githyanki. The Lich-Queen allows trade with other races, but non-Githyanki merchants and visitors to Tu'narath must first obtain special visas. The
divine corpse upon which Tu'narath is built appears vaguely humanoid in shape, with a "head," an elongated body, and six star-shaped arms. A subjective directional gravity pulls within 60 meters of this corpse, allowing the city's inhabitants to walk normally. Creatures and objects that come within 60 meters of the city begin to fall as they enter the astral island's gravity well. A series of docking towers and landing pads located on the island's "horns" and "arms" allow astral ships to land.
Around the city are several pieces of astral detritus, atop which the Githyanki have built small fortified citadels. Chained to these "flying fortresses" are smaller pieces of rock
with towers perched atop them. Traveler's Advice: Officially, visas must be granted personally by the queen, but in reality, such a trivial function is beneath her esteem, especially given the many schemes, plots, and invasions she must orchestrate. Typically, visas are granted by her generals and aides, but obtaining them can be a delicate undertaking. Travelers are better off obtaining a "trade waiver," a pass that can be purchased on the outskirts of the city. The waiver is a green armband that must be worn by visitors. Those who wear it can visit the merchant district of Tu'narath. The dispensation must be renewed daily. It costs a negligible 2 gp, but a visitor must authenticate their name and reason for doing business in the city to obtain it.

Life and society
Githyanki society is free of the need for codified laws, as there is virtually no crime. All feuds are handled by a strict military hierarchy. While the Githyanki dislike sharing their domain with other races, Tu'narath welcomes them in limited numbers into its merchant district. Members of these races are allowed to trade and come and go as they please (via portals or planar ships), but they have few rights and are closely monitored by the Githyanki patrols assigned to the district. In general, any creature capable of upholding the laws of the city is allowed to live and make a living in Tu'narath, unless the Githyanki Commissar or some higher authority orders otherwise. Githzerai, mind flayers, and other sworn enemies of the Githyanki are killed on sight. Harboring such creatures in the city is a crime punishable by death.
Codified laws exist to deal with conflicts between races that tend to upset the order of things. In short, any harm done to a Githyanki—from murder to a simple look of hatred—can be punishable by death. Particularly heinous criminals are brought before the Commissar so he can have the honor of personally killing the offenders. When a crime is committed against a non-Githyanki, both the accused and the complainant are brought before the Commissar and given a chance to plead their case. In most cases, the accused is presumed guilty and executed. On rare occasions, and particularly when no Githyanki are involved in the case, both the accused and the complainant are deemed guilty and summarily executed, discouraging both crime and reporting it.

Main geographical features
The architecture of Tu'narath reflects the Githyanki's militaristic spirit, with its menacing buildings, flying buttresses, and prominent wrought-iron pikes, but with enough decoration to make it more than just a collection of stone and iron. Porticoes are often adorned with carvings and murals depicting Githyanki champions riding red dragons, while magnificent statues of prominent figures dominate the public gardens. Buildings are tightly packed, multi-story structures connected by stone bridges on the upper levels. Bridges spanning causeways are common throughout Tu'narath's districts.
Artistic carvings of Githyanki champions and battle scenes adorn the exterior walls of most public or administrative buildings. The stonework on both the interior and exterior walls is excellent. The ground floor is made of polished stone, sometimes covered with parquet, while the upper floors are made of wooden slabs or planks aligned on beams. Inside the buildings, the ceilings are typically 15 feet high.
The Lich Queen dwells in Susurrus, a massive obsidian palace erected on the forehead of the god's figure. A large obsidian statue of Gith stands in front of the palace, overlooking the city.

Craftsmen's District
Githyanki use combat, clothing, and crafting to express their individual personalities. Githyanki artisans, called mlar, specialize in constructing and repairing buildings, tools, weapons, astral ships, and other necessities, while others create sculptures and artwork. Entire districts of Tu'narath are given to mlar, some of whom base their craft around feats and spells like crafting or stonewall. Some mlar are powerful magic-users themselves, and while they do not hesitate to participate in the defense of the city, they have chosen to live apart from matters of military concern. Low-level mlar tend to work in large factories or foundries, while mid- and high-level mlar own shops, forges, or "studios." The district is decorated with statues, and even the most ordinary buildings have bas-reliefs on the exterior walls, and frightening gargoyles clinging to the eaves.

Farmers' District
The inhabitants of the Astral Plane never suffer from hunger or thirst, and thus have little need for stored food or water. However, the githyanki and the red dragons they ride regularly travel to other planes, requiring them to carry food supplies with them. For this reason, Tu'narath has githyanki farmers, or g'iathk. The farmers' district is where they live and tend the city's food harvest. Large paddocks lit by eternal flame spells and magically altered to allow time to flow normally (so plants can grow and mature) contain mushroom farms, while livestock brought to Tu'narath from other planes are herded in caverns beneath the city or left to roam in small pens above ground. For the Githyanki and the red dragons, "livestock" includes everything from animals to chained humanoid captives (goblins, kobolds, gnomes, halfling dwarves, elves, humans, bariaur, and other "livestock"). In addition to livestock, the g'iathk handle the city's waste disposal by managing giant beetle caverns, which quickly consume garbage of all kinds.

Merchants District
Located on one of the city's middle arms, the Merchant District is the only part of Tu'naratr open to non-githyanki. Githyanki patrol the streets connecting the district to the rest of the city, and many of the buildings near the edge of the Merchant District are empty tenements or guard barracks. The Merchant District isn't as immaculately kept as the other districts, but it's far from dirty and untidy. The most squalid buildings are located among the warehouses at the far end of the arm, near the docks. A few large residences dominate the district's skyline, but most of the buildings are tightly packed apartments, which can be rented for an average of 1 gp per room (per 24-hour period). Non-githyanki cannot own property in Tu'narath. All buildings have a Githyanki owner, or nil'ghar, who usually lives elsewhere in the city. Most owners are Githyanki knights who were given these homes in exchange for their loyal service. They use lower-status Githyanki or non-Githyanki retainers to gather rent and manage unwanted tenants.

Military districts
Githyanki culture is centered around war and conquest. From the moment they hatch, Githyanki are assigned to military regiments. Stripped of any sense of family, they learn to rely primarily on their weapons, armor, and martial prowess. The city has several military districts where hundreds of Githyanki regiments live and train. Each regiment has its own hierarchy of Gith warriors, knights, wizards, and gish. A typical district contains dozens of separate military compounds, with a Supreme Commander (a Githyanki Knight) leading each. Supreme Commanders spend most of their time planning conquest missions and conferring among themselves on matters that concern the entire city. They leave the organization of the units under their command to the captains, or kith'rak. In turn, the captains entrust the sergeants, or sarths, with the task of training the rank and file. Githyanki who show an affinity for magic receive additional training at the War Citadel before joining their respective regiments. Githyanki who manifest unusual psionic abilities are sent to the Citadel of the Void Eye to receive mental intelligence and training.

The Palace of Whispers
Vlaakith the Lich Queen lives in Susurrus, the Whispering Palace. Its polished obsidian walls are supported by flying buttresses and pierced by narrow windows set with opaque purple glass panels. It is entered by passing beneath a 100-meter-tall statue of Gith that “guards” the palace and watches over the city below. A vast necropolis surrounds the palace on all sides, an eerie silence hanging over the tombs and mausoleums of the deceased Githyanki. As one approaches Susurrus, one hears the whispers of the dead imprisoned within its walls. They grow louder as one enters this bleak building, and even more intense in Vlaakith’s presence.

Entering and Exiting Tu'narath
The city is protected by a dozen fortresses built upon vast fragments of rock drifting across the Astral Plane. When an unknown astral ship or group of astral travelers approaches Tu'narath, the nearest "flying fortress" dispatches an escort to intercept it: a Githyanki kith'rak (captain) riding an adolescent red dragon. As it approaches the astral ship, the dragon positions itself out of range of its visible weapons, but moves forward enough to breathe its fiery breath onto the deck if necessary.
When dealing with a Githyanki group or ship, the kith'rak simply escorts the arrivals to the docks before returning to the flying fortress.
When confronted with a group that includes non-githyanki, the kith'rak asks them why they have come to Tu'narath and informs them that they must stay within the confines of the trade district or be killed on sight. If the visitors are belligerent or prove to be known enemies of the Githyanki people, the kith'rak and its mount immediately attack.
This activity attracts the attention of nearby flying fortresses, which send reinforcements.
When confronted with a ship containing only non-githyanki, a kith'rak demands that the vessel be searched thoroughly before continuing. The kith'rak uses its dimension door power to appear on the bridge and begins systematically inspecting every compartment and container on the ship. Meanwhile, the dragon circles the ship, ready to set it ablaze. Once the kith'rak is finished, it rejoins its dragon and escorts the ship back to the docks.
Leaving Tu'narak is usually easier than entering. Unless the Githyanki have a good reason to prevent an astral ship or formation from leaving the city—for example, if they suspect a Githzerai is among the crew—they will let visitors leave without searching or hindering them.

History of the region
Eons ago, the ancestors of the Githyanki rebelled against the mind flayers. After gaining their freedom with the help of the legendary Gith, they founded a hereditary monarchy and named Gith their ruler. She declined the honor. Civil war ravaged the ancestors of both the Githyanki and the Githzerai, and the two races became bitter enemies.
Eventually, the Githyanki settled in the Astral Plane. The husk of the dead god that would become the once-great Githyanki city of Tu'narath was ancient even then. A family claiming descent from Gith rose to power and established Tu'narath as their capital city.
The Vlaakith lineage provided the Githyanki with much-needed guidance and consistency. The exceptional stability of Tu'narath's government is a rarity in the multiverse, even among gods. The Vlaakith line has ruled the Githyanki for countless millennia.
The current ruler, Queen Vlaakith CLVII, has reigned for well over a thousand years. Unlike her predecessors, she is a lich. She has no heir, and her disappearance would cause great unrest among the Githyanki.

Back to the page on The Astral Plane
Back to cosmology
"

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Post by **kFoyauextlH** » Sat Oct 04, 2025 5:35 pm

Vlaakith also has to do with "Belit" on multiple levels, as the Githyanki are pirates following a Queen.

https://conan.fandom.com/wiki/B%C3%AAlit

https://en.m.wikipedia.org/wiki/B%C3%AAlit

Post by **kFoyauextlH** » Tue Oct 14, 2025 10:39 am

Post by **kFoyauextlH** » Fri Dec 19, 2025 1:48 am

I am wondering if viewership and propaganda or distributed information and how it then impacts viewers, if it has any impact on anything, like if people believing certain things and being made to feel certain ways has any impact on the wotld and the world they live in.

I am confident that it probably impacts what gets promoted and pushed by seeing engagement and popularity in order to keep getting clicks, but does it also start to change the results and the reality, does ot change the world and life to hear about things and to hear about them in a certain way, especially for the politically disengaged, which I suspect may actually be the vast majority of human beings, throughout history snd up until now, who really have little to nothing to do with what rlse is going on around then, and there is doubt about the reality of votes altogether, as incremental as that is for whichever popular candidate ends up influencing things, but even they often seem to do little for the most part.

The main idea was a war of ideas and interpretations, that the information presented to people impacts the way they think and feel and believe, and that domehow they take something from that and impact the reality, and that there are different results being projected by those who take in different things, making it potentially dangerous when people absorb certain ways in which things are shown or discussed, the truth being less important as compared to how information is presented and how it makes people feel, without any direct or clear commands for how they should act or what they should do, and then even more superstitioudly without their acting at all, do they have any impact on what appears in their experience?

Would a person comvinced of something they are told and shown start to see it showing up in their experience? Either fron subtle activities and responses, confirmation bias, or some kind of manifestation?

I see a gross "wish casting" thing very frequently being done by big online people trying to basically insist things are happening until they are, in the hope that they are, but stating it with the utmost confidence that they are, before they are or without any good evidence of such. I haven't really noticed it seeming to work though.

Post by **kFoyauextlH** » Sat Jan 10, 2026 10:40 am

https://en.wikipedia.org/wiki/Africa_(goddess)

"
To the Romans, the distinction between worshipped goddesses and personified figures that served iconographic functions was elastic, with Africa appearing to have functioned in both roles. In his Natural History, Pliny the Elder wrote: "in Africa nemo destinat aliquid nisi praefatus Africam", which scholars translate as "no one in Africa does anything without first calling on Africa".[20] This has been used as proof of her importance, in some cases interpreted as a proof for a North African goddess-centric cult. Other writers have also interpreted the female personification of Africa to be a goddess (Dea), although she would have undoubtedly been a minor deity.[21]

Africa was one of a number of "province personifications," which included Britannia, Hispania, Macedonia, and a number of Greek-speaking provinces. Africa was one of the earliest to appear, and may have originated with the publicity around Pompey the Great's African triumph in 80 BC; coins with both Pompey and Africa shown have been discovered.[22]

Some scholars have questioned whether the personified Africa was ever considered a goddess by the Romans or North Africans. Neither Pliny nor any writer thereafter ever described her as Dea, nor is there an epigraphical inscription containing Dea Africa. In contrast, other Roman goddesses carry the prefix Dea in texts and inscriptions. Since Romans already had their own goddesses of fertility and abundance, there was potentially no need for a competing goddess in the same role.[23]

Africa was portrayed on coins, carved stones, and mosaics in Roman Africa.[4][24][25] In Timgad, she was the main goddess of the great sanctuary of the Aqua Septimiana Felix, where she was worshipped as Dea Patria (goddess of the homeland).[26] A sanctuary found in Timgad (Thamugadi in Berber) in Algeria features goddess Africa's iconography.[27]

The elephant headdress is seen first on coins depicting Alexander the Great, commemorating his invasion of India, including the (possibly fake) "Porus medallions" issued during his lifetime and the coinage of Ptolemy I of Egypt issued from 319 to 294 BC.[28] It may have had resonances with Pharaonic ideology.[28] The image was later adopted on coinage of Agathocles of Syracuse minted around 304 BC, following his African Expedition.[29] Subsequently it is seen on coinage of King Ibaras of Numidia, a kingdom that Pompey defeated in 1st century BCE, so very likely picked up from there by Pompey's image-makers.[22]
"

https://en.wikipedia.org/wiki/Britannia

"
In the 2nd century, Roman Britannia came to be personified as a goddess, armed with a spear and shield and wearing a Corinthian helmet. When Roman Britain was divided into four provinces in 197 AD, two were called Britannia Superior (lit. 'Upper Britain') in the south and Britannia Inferior (lit. 'Lower Britain') to the north. The name Britannia long survived the end of Roman rule in Britain in the 5th century and yielded the name for the island in most European and various other languages, including the English Britain and the modern Welsh Prydain. In the 9th century the associated terms Bretwalda and Brytenwealda were applied to some Anglo-Saxon kings to assert a wider hegemony in Britain and hyperbolic inscriptions on coins and titles in charters often included the equivalent title rex Britanniae. However, when England was unified the title used was rex Angulsaxonum ('king of the Anglo-Saxons'). Britannia derives from the P-Celtic name Pritanā.
"

https://en.wikipedia.org/wiki/Hispania

"
You are, O Spain, holy and always happy mother of princes and peoples, the most beautiful of all the lands that extend far from the West to India. You, by right, are now the queen of all provinces, from whom the lights are given not only the sunset, but also the East. You are the honor and ornament of the orb and the most illustrious portion of the Earth ... And for this reason, long ago, the golden Rome desired you
"

https://en.wikipedia.org/wiki/Hispan

"
Probably,[citation needed] the word Hispan is the latinized name of an ancient Canaanite god called B'l Spn, whose name has different meanings, as "Lord of Sapanu" or "Lord of the North". His worship was introduced into the Iberian Peninsula by the Phoenicians during the 1st millennium BC.[citation needed] The legends and myths of this divinity would be those set out in the medieval texts that refer to Hispano or Hispan, such as the Estoria de España of the 13th century. But scholars like Robert B. Tate defend the fictional and medieval nature of Hispan.
"

https://en.wikipedia.org/wiki/Macedonia_(region)

"
While Macedonia shows signs of human habitation as old as the Paleolithic period (among which is the Petralona cave with the oldest European humanoid), the earliest known settlements, such as Nea Nikomedeia in Imathia (today's Greek Macedonia), date back 9,000 years.[31] The houses at Nea Nikomedeia were constructed—as were most structures throughout the Neolithic in northern Greece—of wattle and daub on a timber frame. The cultural assemblage includes well-made pottery in simple shapes with occasional decoration in white on a red background, clay female figurines of the 'rod-headed' type known from Thessaly to the Danube Valley, stone axes and adzes, chert blades, and ornaments of stone including curious 'nose plugs' of uncertain function. The assemblage of associated objects differs from one house to the next, suggesting some degree of craft specialisation had already been established from the beginning of the site's history. The farming economy was based on the cultivation of cereal crops such as wheat and barley and pulses and on the herding of sheep and goats, with some cattle and pigs. Hunting played a relatively minor role in the economy. Surviving from 7000 to 5500 BCE, this Early Neolithic settlement was occupied for over a thousand years.
"

https://en.wikipedia.org/wiki/Macedonia ... acedon.jpg

"
During the period of Bulgarian National Revival many Bulgarians from these regions supported the struggle for creation of Bulgarian cultural educational and religious institutions, including Bulgarian Exarchate.[49] Eventually, in the 20th century, 'Bulgarians' came to be understood as synonymous with 'Macedonian Slavs' and, eventually, 'ethnic Macedonians'. Krste Misirkov, a philologist and publicist, wrote his work "On the Macedonian Matters" (1903), for which he is heralded by Macedonians as one of the founders of the Macedonian nation.

After the revival of Greek, Serbian, and Bulgarian statehood in the 19th century, the Ottoman lands in Europe that became identified as "Macedonia", were contested by all three governments, leading to the creation in the 1890s and 1900s of rival armed groups who divided their efforts between fighting the Turks and one another. The most important of these was the Internal Macedonian Revolutionary Organization, which organized the so-called Ilinden-Preobrazhenie Uprising in 1903, fighting for an autonomous or independent Macedonian state, and the Greek efforts from 1904 until 1908 (Greek Struggle for Macedonia). Diplomatic intervention by the European powers led to plans for an autonomous Macedonia under Ottoman rule.

The restricted borders of the modern Greek state at its inception in 1830 disappointed the inhabitants of northern Greece (Epirus and Macedonia).[citation needed] Addressing these concerns in 1844, the Greek Prime Minister Kolettis addressed the constitutional assembly in Athens that "the Kingdom of Greece is not Greece; it is only a part, the smallest and poorest, of Greece. The Greek is not only he who inhabits the kingdom, but also he who lives in Ioannina, or Thessaloniki, or Serres, or Odrin" . He mentions cities and islands that were under Ottoman possession as composing the Great Idea (Greek: Μεγάλη Ιδέα, Megáli Idéa) which meant the reconstruction of the classical Greek world or the revival of the Byzantine Empire. The important idea here is that for Greece, Macedonia was a region with large Greek populations expecting annexation to the new Greek state.

The 1878 Congress of Berlin changed the Balkan map again. The treaty restored Macedonia and Thrace to the Ottoman Empire. Serbia, Romania and Montenegro were granted full independence, and some territorial expansion at the expense of the Ottoman Empire. Russia would maintain military advisors in Bulgaria and Eastern Rumelia until May 1879. Austria-Hungary was permitted to occupy Bosnia, Herzegovina and the Sanjak of Novi Pazar. The Congress of Berlin also forced Bulgaria, newly given autonomy by the 1878 Treaty of San Stefano, to return over half of its newly gained territory to the Ottoman Empire. This included Macedonia, a large part of which was given to Bulgaria, due to Russian pressure and the presence of significant numbers of Bulgarians and adherents to the Bulgarian Exarchate. The territorial losses dissatisfied Bulgaria; this fuelled the ambitions of many Bulgarian politicians for the following seventy years, who wanted to review the treaty – by peaceful or military means and to reunite all lands which they claimed had a Bulgarian majority. Besides, Serbia was now interested in the Macedonian lands, until then only Greece was Bulgaria's main contender, which after the addition of Thessaly to Greece in (1881) was bordering Macedonia. Thus, the Berlin Congress renewed the struggle for Turkey in Europe, including the so-called Macedonia region, rather than setting up a permanent regime. In the following years, all of the neighboring states struggled over Turkey in Europe; they were only kept at bay by their own restraints, the Ottoman Army and the territorial ambitions of the Great Powers in the region.

Serbian policy had a distinct anti-Bulgarian flavor, attempting to prevent the Bulgarian influencing the inhabitants of Macedonia. On the other hand, Bulgaria was using the power of its religious institutions (Bulgarian Exarchate established in 1870) to promote its language and make more people identify with Bulgaria. Greece, in addition, was in an advantageous position for protecting its interests through the influence of Patriarchate of Constantinople which traditionally sponsored Greek-language and Greek-culture schools also in villages with few Greeks. This put the Patriarchate in dispute with the Exarchate, which established schools with Bulgarian education. Indeed, belonging to one or another institution could define a person's national identity. Simply, if a person supported the Patriarchate they were regarded as Greek, whereas if they supported the Exarchate they were regarded as Bulgarian. Locally, however, villagers were not always able to express freely their association with one or the other institution as there were numerous armed groups trying to defend and/or expand the territory of each. Some were locally recruited and self-organized while others were sent and armed by the protecting states.

The aim of the adversaries, however, was not primarily to extend their influence over Macedonia but merely to prevent Macedonia succumbing to the influence of the other. This often violent attempt to persuade the people that they belonged to one ethnic group or another pushed some people to reject both. The severe pressure on the peaceful peasants of Macedonia worked against the plans of the Serbians and Bulgarians to make them adopt their ethnic idea and eventually a social divide became apparent. The British Ambassador in Belgrade in 1927 said: "At present the unfortunate Macedonian peasant is between the hammer and the anvil. One day 'comitadjis' come to his house and demand under threat lodging, food and money and the next day the gendarm hales him off to prison for having given them; the Macedonian is really a peaceable, fairly industrious agriculturist and if the (Serbian) government give him adequate protection, education, freedom from malaria and decent communications, there seems no reason why he should not become just as Serbian in sentiment as he was Bulgarian 10 years ago". As a result of this game of tug-of-war, the development of a distinct Macedonian national identity was impeded and delayed. Moreover, when the imperialistic plans of the surrounding states made possible the division of Macedonia, some Macedonian intellectuals such as Misirkov mentioned the necessity of creating a Macedonian national identity which would distinguish the Macedonian Slavs from Bulgarians, Serbians or Greeks.

Baptizing Macedonian Slavs as Serbian or Bulgarian aimed therefore to justify these countries' territorial claims over Macedonia. The Greek side, with the assistance of the Patriarchate that was responsible for the schools, could more easily maintain control, because they were spreading Greek identity. For the very same reason the Bulgarians, when preparing the Exarchate's government (1871) included Macedonians in the assembly as "brothers" to prevent any ethnic diversification. On the other hand, the Serbs, unable to establish Serbian-speaking schools, used propaganda. Their main concern was to prevent the Slavic-speaking Macedonians from acquiring Bulgarian identity through concentrating on the myth of the ancient origins of the Macedonians and simultaneously by the classification of Bulgarians as Tatars and not as Slavs, emphasizing their 'Macedonian' characteristics as an intermediate stage between Serbs and Bulgarians. To sum up the Serbian propaganda attempted to inspire the Macedonians with a separate ethnic identity to diminish the Bulgarian influence. This choice was the 'Macedonian ethnicity'. The Bulgarians never accepted an ethnic diversity from the Slav Macedonians, giving geographic meaning to the term. In 1893 they established the Internal Macedonian Revolutionary Organization (VMRO) aiming to confront the Serbian and Greek action in Macedonia. VMRO hoped to answer the Macedonian question through a revolutionary movement, and so they instigated the Ilinden Uprising (1903) to release some Ottoman territory. Bulgaria used this to internationalize the Macedonian question. Ilinden changed Greece's stance which decided to take Para-military action. In order to protect the Greek Macedonians and Greek interests, Greece sent officers to train guerrillas and organize militias (Macedonian Struggle), known as makedonomahi (Macedonian fighters), essentially to fight the Bulgarians. After that it was obvious that the Macedonian question could be answered only with a war.

The rise of the Albanian and the Turkish nationalism after 1908, however, prompted Greece, Serbia and Bulgaria to bury their differences with regard to Macedonia and to form a joint coalition against the Ottoman Empire in 1912. Disregarding public opinion in Bulgaria, which was in support of the establishment of an autonomous Macedonian province under a Christian governor, the Bulgarian government entered a pre-war treaty with Serbia which divided the region into two parts.[citation needed] The part of Macedonia west and north of the line of partition was contested by both Serbia and Bulgaria and was subject to the arbitration of the Russian Tsar after the war. Serbia formally renounced any claims to the part of Macedonia south and east of the line, which was declared to be within the Bulgarian sphere of interest. The pre-treaty between Greece and Bulgaria, however, did not include any agreement on the division of the conquered territories – evidently both countries hoped to occupy as much territory as possible having their sights primarily set on Thessaloniki.

In the First Balkan War, Bulgaria, Serbia, Greece and Montenegro occupied almost all Ottoman-held territories in Europe. Bulgaria bore the brunt of the war fighting on the Thracian front against the main Ottoman forces. Both her war expenditures and casualties in the First Balkan War were higher than those of Serbia, Greece and Montenegro combined. Macedonia itself was occupied by Greek, Serbian and Bulgarian forces. The Ottoman Empire in the Treaty of London in May 1913 assigned the whole of Macedonia to the Balkan League, without, specifying the division of the region, to promote problems between the allies. Dissatisfied with the creation of an autonomous Albanian state, which denied her access to the Adriatic, Serbia asked for the suspension of the pre-war division treaty and demanded from Bulgaria greater territorial concessions in Macedonia. Later in May the same year, Greece and Serbia signed a secret treaty in Thessaloniki stipulating the division of Macedonia according to the existing lines of control. Both Serbia and Greece, as well as Bulgaria, started to prepare for a final war of partition.

Macedonia's division in 1913
In June 1913, Bulgarian Tsar Ferdinand, without consulting the government, and without any declaration of war, ordered Bulgarian troops to attack the Greek and Serbian troops in Macedonia, initiating the Second Balkan War. The Bulgarian army was in full retreat in all fronts. The Serbian army chose to stop its operations when achieved all its territorial goals and only then the Bulgarian army took a breath. During the last two days the Bulgarians managed to achieve a defensive victory against the advancing Greek army in the Kresna Gorge. However at the same time the Romanian army crossed the undefended northern border and easily advanced towards Sofia. Romania interfered in the war, in order to satisfy its territorial claims against Bulgaria. The Ottoman Empire also interfered, easily reassuming control of Eastern Thrace with Edirne. The Second Balkan War, also known as Inter-Ally War, left Bulgaria only with the Struma valley and a small part of Thrace with minor ports at the Aegean sea. Vardar Macedonia was incorporated into Serbia and thereafter referred to as South Serbia. Southern (Aegean) Macedonia was incorporated into Greece and thereafter was referred to as northern Greece. The region suffered heavily during the Second Balkan War. During its advance at the end of June, the Greek army set fire to the Bulgarian quarter of the town of Kilkis and over 160 villages around Kilkis and Serres driving some 50,000 refugees into Bulgaria proper. The Bulgarian army retaliated by burning the Greek quarter of Serres and by arming Muslims from the region of Drama which led to a massacre of Greek civilians.[citation needed]

In September 1915, the Greek government authorized the landing of the troops in Thessaloniki. In 1916 the pro-German King of Greece agreed with the Germans to allow military forces of the Central Powers to enter Greek Macedonia to attack Bulgarian forces in Thessaloniki. As a result, Bulgarian troops occupied the eastern part of Greek Macedonia, including the port of Kavala. The region was, however, restored to Greece following the victory of the Allies in 1918. After the destruction of the Greek Army in Asia Minor in 1922 Greece and Turkey exchanged most of Macedonia's Turkish minority and the Greek inhabitants of Thrace and Anatolia, as a result of which Aegean Macedonia experienced a large addition to its population and became overwhelmingly Greek in ethnic composition. Serbian-ruled Macedonia was incorporated into the Kingdom of Serbs, Croats and Slovenes (later the Kingdom of Yugoslavia) in 1918. Yugoslav Macedonia was subsequently subjected to an intense process of "Serbianization" during the 1920s and 1930s.

During World War II the boundaries of the region shifted yet again. When the German forces occupied the area, most of Yugoslav Macedonia and part of Aegean Macedonia were transferred for administration to Bulgaria. During the Bulgarian administration of Eastern Greek Macedonia, some 100,000 Bulgarian refugees from the region were resettled there and perhaps as many Greeks were deported or fled to other parts of Greece. Western Aegean Macedonia was occupied by Italy, with the western parts of Yugoslav Macedonia being annexed to Italian-occupied Albania. The remainder of Greek Macedonia (including all of the coast) was occupied by Nazi Germany. One of the worst episodes of the Holocaust happened here when 60,000 Jews from Thessaloniki were deported to extermination camps in occupied Poland. Only a few thousand survived.

Macedonia was liberated in 1944, when the Red Army's advance in the Balkan Peninsula forced the German forces to retreat. The pre-war borders were restored under U.S. and British pressure because the Bulgarian government was insisting to keep its military units on Greek soil. The Bulgarian Macedonia returned fairly rapidly to normality, but the Bulgarian patriots in Yugoslav Macedonia underwent a process of ethnic cleansing by the Belgrade authorities, and Greek Macedonia was ravaged by the Greek Civil War, which broke out in December 1944 and did not end until October 1949.

After this civil war, a large number of former ELAS fighters who took refuge in communist Bulgaria and Yugoslavia and described themselves as "ethnic Macedonians" were prohibited from reestablishing to their former estates by the Greek authorities. Most of them were accused in Greece for crimes committed during the period of the German occupation.
"

"
Known dead deities drifting in the Astral Plane (at least temporarily) were:

Amaunator[57][58][59]
Aoskar[60]
Bane[57][58][61]
Bhaal[57][58][62]
Enki[57][58]
Gilgeam[63]
Ibrandul[57][58][64]
Kalzareinad[65]
Karsus[66]
Kiputytto[57][58]
Leira[57][58][67]
Moander[57][58][68]
Myrkul[57][58][69]
Ulutiu[70]
"

https://forgottenrealms.fandom.com/wiki/Amaunator

https://forgottenrealms.fandom.com/wiki/Aoskar

https://forgottenrealms.fandom.com/wiki/Enki

https://forgottenrealms.fandom.com/wiki/Gilgeam

https://forgottenrealms.fandom.com/wiki/Ibrandul

https://forgottenrealms.fandom.com/wiki/Kalzareinad

https://forgottenrealms.fandom.com/wiki/Karsus

https://forgottenrealms.fandom.com/wiki/Kiputytto

https://forgottenrealms.fandom.com/wiki/Leira

https://forgottenrealms.fandom.com/wiki/Moander

https://forgottenrealms.fandom.com/wiki/Ulutiu

https://forgottenrealms.fandom.com/wiki/Bane

https://forgottenrealms.fandom.com/wiki/Bhaal

https://forgottenrealms.fandom.com/wiki/Myrkul

https://www.reddit.com/r/DnD/s/jgemkj3zxA

https://forgottenrealms.fandom.com/wiki/Tu%27narath

"
Tu'narath was built on top of the corpse of a long-dead deity referred to by Vlaakith as "The One in the Void". This deity was believed to have been dead since long before Gith had freed the gith race from the mind flayers. However, even millennia after its demise, the deity was thought to still possess some spark of divinity. This thought was mostly due to the occasional earthquakes that occurred throughout the city.[2][6]
"

https://www.reddit.com/r/worldbuilding/s/UT1dvOlZOK

It subtly influences the mind and the way people think, rank, and categorize things and value them:

https://engaging-data.com/pages/scripts ... resize.png

https://engaging-data.com/country-sizes-mercator/

https://encrypted-tbn0.gstatic.com/imag ... EZjFU&s=10

https://upload.wikimedia.org/wikipedia/ ... groups.png

There are about 45 Major Y DNA Haplogroups and around 25 to 27 dominant Y DNA Haplogroups with a lot of people carrying the genes, and a lot of mixture in between.

They can be divided into 25 significant or populus groups of people, starting from the lower right of the map, South America:

1. Q3 The Americans
2. Q3a The Uto-Aztecans
3. C3 The Central Asians and North Eastern Americans
4. C3d The Mongolians
5. N3 The Northern Asians (Siberian, Finnic)
6. N2 Samoyed/Ugric
7. Q Yeneseian
8. D2 Jomon and Ainu
9. 02b The Korean
10. 02a The Austro-Asiatic
11. 03e The Sino-Tibetan
12. 03d The Hmong
13. 03 The Sunda
14. F
15. K
16. M
17. S
18. C
19. C2
20. C4
21. C5
22. D1 & D3 The Tibeto-Burman
23. D Andamese
24. T
25. H The Dravidian and H1a The Gypsy
26. R1b
27. R1a
28. R2a
29. Q2 The Turkmen
30. L
31. J1 and J1e
32. J2 and J2f
33. G2a
34. I1
35. I2a1
36. I2a2
37. E3b1 The Egyptian
38. E3b2 The Berber
39. E3a and E3a7 The Bantu
40. E1a The Mauritanian
41. E2
42. B1
43. A2
44. A3 The Khoi-San
45. A0 and A00

Added in 42 seconds:
These correspond to the 27 Nakshatras.

Added in 1 hour 23 minutes 54 seconds:
https://en.wikipedia.org/wiki/List_of_Nakshatras

"
Nakshatras
No. Name Associated stars Description Image
1 Ashvini -"physician to the Gods" β "Sheratan" and γ "Mesarthim" Arietis
Lord: Ketu (South lunar node)
Symbol : Horse's head
Deity : Ashvins, the horse-headed twins who are physicians to the gods
Indian zodiac: 0° – 13°20' Mesha
Western zodiac 23°46 Aries – 7°06' Taurus

2 Bharani – "the bearer" 35, 39 "Lilii Borea", and 41 Arietis
Lord: Shukra (Venus)
Symbol: Yoni, the female organ of reproduction
Deity: Yama, god of death or Dharma
Indian zodiac: 13° 20' – 26°40' Mesha
Western zodiac 7°06' – 20°26' Taurus

3 Krittika – an old name of the Pleiades; personified as the nurses of Kārttikeya, a son of Shiva. Pleiades
Lord: Surya (Sun)
Symbol: Knife or spear
Deity : Agni, god of fire
Indian zodiac: 26°40' Mesha – 10° Vrishabha
Western zodiac 20°26' Taurus – 3°46’ Gemini

4 Rohini – "the red one", a name of Aldebaran. Also known as brāhmī Aldebaran
Lord: Chandra (Moon)
Symbol: Cart or chariot, temple, banyan tree
Deity : Brahma or Prajapati, the Creator
Indian zodiac: 10° – 23°20' Vrishabha
Western zodiac 3°46 – 17°06' Gemini

5 Mrigashira – "the deer's head". Also known as āgrahāyaṇī λ "Meissa", φ Orionis
Lord: Mangala (Mars)
Symbol: Deer's head
Deity: Soma, Chandra, the Moon god
Indian zodiac: 23° 20' Vrishabha – 6° 40' Mithuna
Western zodiac: 17°06' Gemini – 0°26' Cancer

6 Ardra – "the storm god" Betelgeuse
Lord: Rahu (North lunar node)
Symbol: Teardrop, diamond, a human head
Deity : Rudra, the storm god
Indian zodiac: 6° 40' – 20° Mithuna
Western zodiac: 0°26' – 13°46 Cancer

7 Punarvasu – "the two restorers of goods", also known as yamakau "the two chariots" Castor and Pollux
Lord: Guru (Jupiter)
Symbol : Bow and quiver
Deity : Aditi, mother of the gods
Indian zodiac: 20° Mithuna – 3°20' Karka
Western zodiac 13°46 – 27°06' Cancer

8 Pushya – also known as sidhya or tiṣya γ "Asellus Borealis", δ "Asellus Australis" and θ Cancri
Lord: Shani (Saturn)
Symbol : Cow's udder, lotus, arrow and circle
Deity : Bṛhaspati, guru & priest of the gods
Indian zodiac: 3°20' −16°40' Karka
Western zodiac 27°06' Cancer – 10°26' Leo

9 Āshleshā – "the embrace" δ, ε "Āshleshā Nakshatra", η, ρ, and σ "Minchir" Hydrae
Lord: Budh (Mercury)
Symbol: Serpent
Deity : Sarpas or Nagas, deified snakes
Indian zodiac: 16°40' – 30° Karka
Western zodiac 10°26' – 23°46 Leo

10 Maghā -"the bountiful" Regulus
Lord: Ketu (south lunar node)
Symbol : Royal Throne
Deity : Pitrs, 'The Fathers', family ancestors
Indian zodiac: 0° – 13°20' Simha
Western zodiac 23°46 Leo – 7°06' Virgo

11 Purva Phalguni -"first reddish one" δ "Zosma" and θ "Chertan" Leonis
Lord: Shukra (Venus)
Symbol : Front legs of bed, hammock, fig tree
Deity : Bhaga, god of marital bliss and prosperity
Indian zodiac: 13°20' – 26°40' Simha
Western zodiac 7°06' – 20°26' Virgo

12 Uttara Phalgunī -"second reddish one" Denebola
Lord: Surya (Sun)
Symbol: Four legs of bed, hammock
Deity : Aryaman, god of patronage and favours
Indian zodiac: 26°40' Simha- 10° Kanya
Western zodiac 20°26' Virgo – 3°46 Libra

13 Hasta – "the hand" α "Alchiba", β "Kraz", γ, δ "Algorab" and ε "Minkar" Corvi
Lord: Chandra (Moon)
Symbol: Hand or fist
Deity : Savitri or Surya, the Sun god
Indian zodiac: 10° – 23°20' Kanya
Western zodiac 3°46 – 17°06' Libra

14 Chitra – "the bright one", a name of Spica Spica
Lord: Mangala (Mars)
Symbol: Bright jewel or pearl
Deity : Tvastar or Vishvakarman, the celestial architect
Indian zodiac: 23°20' Kanya – 6°40' Tula
Western zodiac: 17°06' Libra – 0°26' Scorpio

15 Svati -"Su-Ati (Sanskrit) Very good" name of Arcturus Arcturus
Lord: Rahu (north lunar node)
Symbol: Shoot of plant, coral
Deity : Vayu, the Wind god
Indian zodiac: 6°40' – 20° Tula
Western zodiac 0°26' – 13°46 Scorpio

16 Vishakha -"forked, having branches"; also known as rādhā "the gift" α "Zubenelgenubi", β "Zubeneschamali", γ and ι Librae
Lord: Guru (Jupiter)
Symbol : Triumphal arch, potter's wheel
Deity : Indra, chief of the gods; Agni, god of Fire
Indian zodiac: 20° Tula – 3°20' Vrishchika
Western zodiac 13°46 – 27°06' Scorpio

17 Anuradha -"following rādhā" β "Acrab", δ "Dschubba" and π "Fang" Scorpionis
Lord: Shani (Saturn)
Symbol : Triumphal archway, lotus
Deity : Mitra, one of Adityas of friendship and partnership
Indian zodiac: 3°20' – 16°40' Vrishchika
Western zodiac 27°06' Scorpio – 10°26' Sagittarius

18 Jyeshtha – "the eldest, most excellent" α "Antares", σ, and τ "Paikauhale" Scorpionis
Lord: Budh (Mercury)
Symbol : circular amulet, umbrella, earring
Deity : Indra, chief of the gods
Indian zodiac: 16°40' – 30° Vrishchika
Western zodiac 10°26' – 23°46 Sagittarius

19 Mula – "the root" ε "Larawag", ζ, η, θ "Sargas", ι, κ, λ "Shaula", μ and ν "Jabbah" Scorpionis
Lord: Ketu (south lunar node)
Symbol : Bunch of roots tied together, elephant goad
Deity : Nirrti, goddess of dissolution and destruction
Indian zodiac: 0° – 13°20' Dhanus
Western zodiac 23°46 Sagittarius – 7°06' Capricorn

20 Purva Ashadha – "first of the āṣāḍhā", āṣāḍhā "the invincible one" being the name of a constellation δ "Kaus Media" and ε "Kaus Australis" Sagittarii
Lord: Shukra (Venus)
Symbol: Elephant tusk, fan, winnowing basket
Deity : Apah, god of Water
Indian zodiac: 13°20' – 26°40' Dhanus
Western zodiac 7°06' – 20°26' Capricorn

21 Uttara Ashadha – "Later invincible" ζ "Ascella" and σ "Nunki" Sagittarii
Lord: Surya (Sun)
Symbol : Elephant tusk, small bed
Deity : Visvedevas, universal gods
Indian zodiac: 26°40' Dhanus – 10° Makara
Western zodiac 20°26' Capricorn – 3°46 Aquarius

22 Shravana – α "Altair", β and γ Aquilae
Lord: Chandra (Moon)
Symbol : Ear or Three Footprints
Deity : Vishnu, preserver of universe
Indian zodiac: 10° – 23°20' Makara
Western zodiac 3°46 – 17°06' Aquarius

23 Dhanishta – "most famous", also Shravishthā "swiftest" α "Sualocin" to δ Delphini
Lord: Mangala (Mars)
Symbol : Drum or flute
Deity : Eight vasus, deities of earthly abundance
Indian zodiac: 23°20' Makara – 6°40' Kumbha
Western zodiac 17°06' Aquarius – 0°26' Pisces

24 Shatabhisha Nakshatra – "requiring a hundred physicians" γ Aquarii "Sadachbia"
Lord: Rahu (north lunar node)
Symbol : Empty circle, 1,000 flowers or stars
Deity : Varuna, god of cosmic waters, sky and earth
Indian zodiac: 6°40' – 20° Kumbha; Western zodiac 0°26' – 13°46 Pisces

25 Purva Bhadrapada – "the first of the blessed feet" α "Markab" and β Pegasi
Lord: Guru (Jupiter)
Symbol : Swords or two front legs of funeral cot, man with two faces
Deity : Ajaikapada, one-footed aspect of Shiva
Indian zodiac: 20° Kumbha – 3°20' Meena; Western zodiac 13°46 – 27°06' Pisces

26 Uttara Bhādrapadā – "the second of the blessed feet" γ "Algenib" Pegasi and α "Alpheratz" Andromedae
Lord: Shani (Saturn)
Symbol : Twins, back legs of funeral cot, snake in the water
Deity : Ahirbudhnya, serpent or dragon of the deep
Indian zodiac: 3°20' – 16°40' Meena; Western zodiac 27°06' Pisces – 10°26' Aries

27 Revati – "prosperous" ζ Piscium "Revati"
Lord: Budh (Mercury)
Symbol : Fish or a pair of fish, drum
Deity : Pushan, nourisher, the protective deity
Indian zodiac: 16°40' – 30° Meena
Western zodiac 10°26' – 23°46 Aries

28 Abhijit – "Invincible" Lyra
Lord: vishnu (preserver)
Symbol : shaligram, lotus
delight in : Swathi (15th Nakshatra)
Indian zodiac: 06°40' – 10°53'20 Makara
Western zodiac
"

"
The 27 Nakshatras cover 13°20’ of the ecliptic each. Each Nakshatra is also divided into quarters or padas of 3°20’, and the below table lists the appropriate starting sound to name the child. The 27 nakshatras, each with 4 padas, give 108, which is the number of beads in a Japa mala, indicating all the elements (ansh) of Vishnu:

# Name Pada 1 Pada 2 Pada 3 Pada 4
1 Ashwini (अश्विनि) चु Chu चे Che चो Cho ला La
2 Bharani (भरणी) ली Li लू Lu ले Le लो Lo
3 Krittika (कृत्तिका) अ A ई I उ U ए E
4 Rohini (रोहिणी) ओ O वा Vaa/Baa वी Vi/Bi वु Vu/Bu
5 Mrigashīrsha(मृगशीर्ष) वे Ve/Be वो Vo/Bo का Ka की Kii
6 Ārdrā (आर्द्रा) कु Ku घ Gha ङ Ng/Na छ Chha
7 Punarvasu (पुनर्वसु) के Ke को Ko हा Ha ही Hii
8 Pushya (पुष्य) हु Hu हे He हो Ho ड ḍa
9 Āshleshā (अश्लेषा) डी ḍi डू ḍu डे ḍe डो ḍo
10 Maghā (मघा) मा Ma मी Mi मू Mu मे Me
11 Pūrva or Pūrva Phalgunī (पूर्व फल्गुनी) मो Mo टा ṭa टी ṭii टू ṭuu
12 Uttara or Uttara Phalgunī (उत्तर फल्गुनी) टे ṭe टो ṭo पा Pa पी Pi
13 Hasta (हस्त) पू Pu ष Sha ण Na ठ ṭha
14 Chitra (चित्रा) पे Pe पो Po रा Ra री Ri
15 Svātī (स्वाति) रू Ru रे Re रो Ro ता Ta
16 Viśākhā (विशाखा) ती Ti तू Tu ते Te तो To
17 Anurādhā (अनुराधा) ना Na नी Ni नू Nu ने Ne
18 Jyeshtha (ज्येष्ठा) नो No या Ya यी Yi यू Yu
19 Mula (मूल) ये Ye यो Yo भा Bha भी Bhi
20 Pūrva Āshādhā (पूर्व आषाढ़) भू Bhu धा Dha फा Bha/Pha ढा Da
21 Uttara Āṣāḍhā (उत्तर आषाढ़) भे Bhe भो Bho जा Ja जी Ji
22 Śrāvaṇa (श्र‌ावण) खी Ju/Khii खू Je/Khu खे Jo/Khe खो Gha/Kho
23 Śrāviṣṭha (श्रविष्ठा) or Dhanishta गा Ga गी Gii गु Gu गे Ge
24 Shatabhisha (शतभिषा)or Śatataraka गो Go सा Sa सी Si सू Su
25 Pūrva Bhādrapadā (पूर्व भाद्रपद) से Se सो So दा Da दी Di
26 Uttara Bhādrapadā (उत्तर भाद्रपद) दू Du थ Tha झ Jha ञ ña
27 Revati (रेवती) दे De दो Do च Cha
"

"
The names of nakshatras in other languages are adapted from the Sanskrit variation (apabhramsa) through Pali or Prakrit. The variations evolved for easier pronunciation in popular usage.

# Sanskrit
संस्कृतम् Odia
ଓଡିଆ Malayalam
മലയാളം Tamil
தமிழ் Saurashtra
ꢱꣃꢬꢵꢯ꣄ꢡ꣄ꢬ Sinhala
සිංහල Dhivehi
ދިވެހި Telugu
తెలుగు Kannada
ಕನ್ನಡ Bengali
বাংলা Mongolian Chinese
宿 Tibetan
བོད་སྐད། རྒྱུ་སྐར་ཉེ་བདུན། Thai
ไทย Khmer
ខ្មែរ
Burmese
နက္ခတ်

1 Ashvinī
अश्विनी Aswini
ଅଶ୍ଵିନୀ Ashvati
അശ്വതി Asvini
அஸ்வினி Assuni
Aswida
අස්විද A'sidha
އައްސިދަ Ashwini
అశ్విని Ashwini
ಅಶ್ವಿನಿ Ashwini
অশ্বিনী Шийдэм 婁 ཐ་སྐར། Asawini
อัศวินี អឝ្វិនី အသဝနီ
2 Bharanī
भरणी Dwijaa
ଦ୍ଵିଜା Bharaṇi
ഭരണി Baraṇi
பரணி Bhorṇi
Berana
බෙරණ Burunu
ބުރުނު Bharani
భరణి Bharani
ಭರಣಿ Bharaṇi
ভরণী Гоё хүүхэн 胃 བྲ་ཉེ། Bhorani
ภรณี ភរណី ဘရဏီ
3 Kṛttikā
कृत्तिका Krutikaa
କୃତିକା Kārttika
കാർത്തിക Kārthigai
கார்த்திகை Katyo
Kethi
කැති Kethi
ކެތި Krittika
కృత్తిక Kritika
ಕೃತಿಕ Krittika
কৃত্তিকা Нэг эхт зургаан хөвгүүн 昴 སྨིན་དྲུག Kritika
กฤติกา ក្ឫតិកា ကြတ္တီကာ
4 Rohiṇī
रोहिणी Rohini
ରୋହିଣୀ Rōhiṇi
രോഹിണി Rōgiṇi
ரோகிணி Rhoyiṇi
Rehena
රෙහෙණ Roanu
ރޯނު Rohini
రోహిణి Rohini
ರೋಹಿಣಿ Rohiṇi
রোহিণী Чөлөөт эх 畢 སྣར་མ། Rohini
โรหิณี រោហិណី ရောဟဏီ
5 Mrigashīrsha
मृगशीर्ष Mrugasiraa
ମୃଗଶିରା Makayiram
മകയിരം Mirugasīriḍam/Mirugaḻi
மிருகசீரிடம்/மிருகழி Mrugasiro
Muwasirasa
මුවසිරස Miyaheli
މިޔަހެލި Mrugashira
మృగశిర Mrigashira
ಮೃಗಶಿರ Mrigashira
মৃগশিরা Гөрөөсөн толгой 觜 མགོ Marukasira
มฤคศิระ ម្ឫគឝីឞ៍ မိဂသီ
6 Ārdrā
आर्द्रा Adra
ଆଦ୍ରା Ātira or Tiruvātira
ആതിര (തിരുവാതിര) Tiruvādirai
திருவாதிரை Adro
Ada
අද Adha
އަދަ Arudra
ఆరుద్ర Ardra
ಆರ್ದ್ರ Ardra
আর্দ্রা Хэрцгий охин 參 ལག Ārathrā
อารทรา អាទ្រ៍ា အဒြ
7 Punarvasu
पुनर्वसु punarbasu
ପୁନର୍ବସୁ Puṇartam
പുണർതം Puṉarpūsam
புனர்பூசம் Punarosu
Punavasa
පුනාවස Funoas
ފުނޯސް Punarvasu
పునర్వసు Punarvasu
ಪುನರ್ವಸು Punarbasu
পুনর্বসু Өглөгт охин 井 ནབས་སོ། Punappasu
ปุนัพพสุ បុនវ៌សុ ပုဏ္ဏဗသု
8 Pushya
पुष्य Pushyaa
ପୁଷ୍ୟା Pūyam
പൂയം Pūsam
பூசம் Pusse
Pusha
පුෂ Fus
ފުސް Pushya
పుష్య Pushyami
ಪುಷ್ಯ Pushya
পুষ্যা Найралт эх 鬼 རྒྱལ། Pusaya
ปุษยะ បុឞ្យ ဖုသျှ
9 Āshleshā
आश्ळेषा / आश्लेषा Ashleshaa
ଆଶ୍ଳେଷା Āyilyam
ആയില്യം Āyilyam
ஆயில்யம் Aslēṣo
Aslisa
අස්ලිස Ahuliha
އަހުލިހަ Ashlesha
ఆశ్లేష Ashlesha
ಆಶ್ಲೇಷ Ashleshā
অশ্লেষা Үнэг 柳 སྐག Assalesa
อัสสเลสะ អាឝ្លោឞា အသလိဿ
10 Maghā
मघा Magaa
ମଘା Makam
മകം Magam
மகம் Mhago
Maa
මා Maa
މާ Makha
మఖ Magha
ಮಘ Magha
মঘা Их морь 星 མཆུ། Mākha
มาฆะ មធា မာဃ
11 Pūrva or Pūrva Phalgunī
पूर्व फल्गुनी Purba Falguni
ପୂର୍ବ ଫାଲ୍ଗୁନୀ Pūram
പൂരം Pūram
பூரம் Puva Phaguṇi
Puwapal
පුවපල් Fura
ފުރަ Pubba
పుబ్బ Poorva
ಪೂರ್ವ Purbaphālguni
পূর্বফাল্গুনী Бага морь 張 གྲེ། Burapa Pholkuni
บุรพผลคุณี បូវ៌ផាផាល្គុនី ပြုဗ္ဗဖလရုနီ
12 Uttara or Uttara Phalgunī
उत्तर फल्गुनी Uttara falguni
ଉତ୍ତର ଫାଲ୍ଗୁନୀ Utram
ഉത്രം Uttiram
உத்திரம் Uttar Phaguni
Uttrapal
උත්රපල් Uthura
އުތުރަ Uttara
ఉత్తర Uttara
ಉತ್ತರ Uttar Phālguni
উত্তরফাল্গুনী Харцага 翼 དབོ། Utra Pholkuni
อุตรผลคุณี ឧត្តរផាល្គុនី ဥတ္တရဖလရုနီ
13 Hasta
हस्त Hastaa
ହସ୍ତା Attam
അത്തം Asttam
அஸ்தம் Hāt
Hatha
හත Atha
އަތަ Hasta
హస్త Hastaa
ಹಸ್ತ Hastā
হস্তা Тугчин 軫 མེ་བཞི། Hattha
หัตถะ ហស្ត ဟဿတ
14 Chitrā
चित्रा Citraa
ଚିତ୍ରା Cittira
ചിത്തിര (ചിത്ര) Cittirai
சித்திரை chito
Sitha
සිත Hitha
ހިތަ Chitta
చిత్త Chitra
ಚಿತ್ರ Chitrā
চিত্রা Тэргүүн дагуул 角 ནག་པ། Chitrā
จิตรา ចិត្រា စိတြ
15 Svātī
स्वाती Swati
ସ୍ଵାତୀ Chōti
ചോതി Suvāti
சுவாதி Svādi
Saa
සා Hey
ހޭ Swathi
స్వాతి Swathi
ಸ್ವಾತಿ Swāti
স্বাতী Салхины эх 亢 ས་རི། Svātī
สวาติ ស្វាតិ သွာတိ
16 Vishākhā
विशाखा Bishakha
ବିଶାଖା Vishākham
വിശാഖം Visākam
விசாகம் Visāho
Wisa
විසා Vihaa
ވިހާ Vishakha
విశాఖ Vishakha
ವಿಶಾಖ Bishakha
বিশাখা Эрхтний тэнгэрт 氐 ས་ག Vishākha
วิสาขะ វិឝាខា ဝိသာခါ
17 Anurādhā
अनुराधा Anuradha
ଅନୁରାଧା Anizham
അനിഴം Anusham
அனுஷம் Anrādo
Anura
අනුර Nora
ނޮރަ Anuradha
అనురాధ Anuradha
ಅನುರಾಧಾ Anuradha
অনুরাধা Гар од 房 ལྷ་མཚམས། Anuratha
อนุราธะ អនុរាធា အနုရာဓ
18 Jyeshtha
ज्येष्ठा Jyosthaa
ଜ୍ୟୋଷ୍ଠା Kēṭṭa (Trikkēṭṭa)
തൃക്കേട്ട Kēṭṭai
கேட்டை Jheṭṭo
Deta
දෙට Dhosha
ދޮށަ Jyeshtha
జ్యేష్ఠ Jyeshtha
ಜ್ಯೇಷ್ಠ Jyestha
জ্যেষ্ঠা Хонгорцог 心 སྣྲོན། Shettha
เชฏฐะ ជេ្យឞ្ឋា ဇေဋ္ဌ
19 Mūla
मूल Mulaa
ମୂଳା Mūlam
മൂലം Mūlam
மூலம் Mūļ
Moola
මුල Mula
މުލަ Moola
మూల Moola
ಮೂಲ Mula
মূলা Онгоц 尾 སྣུབས། Mula
มูละ មូល မူလ
20 Pūrva Ashādhā
पूर्वाषाढा Purbasaadhaa
ପୂର୍ବାଷାଢା Pūrāṭam
പൂരാടം Pūrāṭam
பூராடம் Pūr Hasaḍo
Puwasala
පුවසල Furahalha
ފުރަހަޅަ Poorvashadha
పూర్వాషాఢ Poorvashadha
ಪುರ್ವಾಷಾಡ Poorbashada
পূর্বাষাঢ়া Суулга 箕 ཆུ་སྟོད། Burapasādh
บุรพษาฒ បូវ៌ាឞាឍា ပြုဗ္ဗာသာဠ်
21 Uttara Ashādhā
उत्तराषाढा Uttarasaadha
ଉତ୍ତରଷାଢା Utrāṭam
ഉത്രാടം Uttirāṭam
உத்திராடம் Uttar Hasaḍo
Uttrasala
උත්රසල Uthurahalha
އުތުރަހަޅަ Uttarashadha
ఉత్తరాషాఢ Uttarashadha
ಉತ್ತರಾಷಾಡ Uttarashada
উত্তরাষাঢ়া Элдэв тэнгэртэн 斗 ཆུ་སྨད། Utrāsādh
อุตราษาฒ ឧត្តរឞាឍា ဥတ္တရာသာဠ်
22 Shravana
श्रवण Sravana
ଶ୍ରବଣା Tiruvōnam
ഓണം (തിരുവോണം) Tiruvōnam
திருவோணம் Sravaṇ
Suvana
සුවණ Huvan
ހުވަން Shravana
శ్రవణ Shravana
ಶ್ರವಣ Shraban
শ্রবণা Булаагч/Яруу эгшигт 女 གྲོ་བཞིན། Saravana
ศรวณะ ឝ្រវណ သရဝဏ်
23 Shravishthā or Dhanishta
श्रविष्ठा or धनिष्ठा Dhanishathaa
ଧନିଷ୍ଠା Aviṭṭam
അവിട്ടം Aviṭṭam
அவிட்டம் Dhaniṭṭo
Denata
දෙණට Dhinasha
ދިނަށަ Dhanishta
ధనిష్ఠ Dhanishta
ಧನಿಷ್ಠ Dhanishta
ধনিষ্ঠা Тооно 虛 མོན་གྲེ། Thanistha
ธนิษฐะ ធនិឞ្ធា ဓနသိဒ္ဓ
24 Shatabhishā or Shatataraka
शतभिषक् / शततारका Satavisaa
ସତଭିଷା Chatayam
ചതയം Sadayam
சதயம் Sōhiso
Siyawasa
සියාවස Hiyavihaa
ހިޔަވިހާ Shatabhisha
శతభిష Shatabhisha
ಶತಭಿಷ Shatabhisha
শতভিষা Чөдөр 危 མོན་གྲུ Satabhisat
ศตภิษัต ឝតភិឞក៑ သတဘိသျှ
25 Pūrva Bhādrapadā
पूर्वभाद्रपदा / पूर्वप्रोष्ठपदा Purba vadrapada
ପୂର୍ବଭାଦ୍ରପଦ Pūruruṭṭāti
പൂരുരുട്ടാതി Pūraṭṭādi
பூரட்டாதி Pūra Bhoddurpado
Puvaputupa
පුවපුටුප Furabadhuruva
ފުރަބަދުރުވަ Poorvabhadra
పూర్వాభాద్ర Poorva Bhadrapada
ಪೂರ್ವ ಭಾದ್ರಪದ Poorbabhadra
পূর্বভাদ্রপদ Шувуун хошуут 室 ཁྲུམས་སྟོད། Burapa Pattrabot
บุรพภัทรบท បូវ៌ភាទ្របទា ပြုဗ္ဗဘဒြပိုဒ်
26 Uttara Bhādrapadā
उत्तरभाद्रपदा / उत्तरप्रोष्ठपदा Uttara vadrapada
ଉତ୍ତରାଭାଦ୍ରପଦ Uttṛṭṭāti
ഉത്രട്ടാതി Uttiraṭṭādi
உத்திரட்டாதி Uttar Bhoddurpado
Uttraputupa
උත්රපුටුප Fasbadhuruva
ފަސްބަދުރުވަ Uttarabhadra
ఉత్తరాభాద్ర Uttara Bhadrapada
ಉತ್ತರ ಭಾದ್ರಪದ Uttarbabhadra
উত্তরভাদ্রপদ Могой хүлэгч 壁 ཁྲུམས་སྨད། Utra Pattrabot
อุตรภัทรบท ឧត្តរភាទ្របទា ဥတ္တဘဒြပိုဒ်
27 Revati
रेवती Revati
ରେବତୀ Rēvati
രേവതി Rēvati
ரேவதி Rēvati
Revathi
රේවතී Reyva
ރޭވަ Revati
రేవతి Revati
ರೇವತಿ Rebati
রেবতী Дэлгэрүүлэгч 奎 ནམ་གྲུ། Revadi
เรวดี រេវតី ရေဝတီ
"

"
No. Name[12] Associated stars Description Image
1 Aświni
"The Horsemen" β and γ Arietis
Astrological leader: Ketu (South lunar node)
Symbol: Horse's head
Deity: Ashvins, the horse-headed twins who are physicians to the gods
Indian zodiac: 0° – 13°20′ Aries
Tropical zodiac: 26° Aries – 9°20′ Taurus

2 Bharani
"The Bearer" 35, 39, and 41 Arietis
Astrological leader: Shukra (Venus)
Symbol: Yoni, the female organ of reproduction
Deity: Yama, god of death and Dharma
Indian zodiac: 13° 20′ – 26°40′ Aries
Tropical zodiac: 9° 20′ – 22° 40′ Taurus

3 Kṛttikā
"To Cut" Pleiades
Astrological leader: Surya (Sun)
Symbol: Knife or spear
Deity: Agni, god of fire
Indian zodiac: 26°40′ Aries – 10° Taurus
Tropical zodiac: 22° 40′ Taurus – 6° Gemini

4 Rohiṇi
"Radiant Maiden" Aldebaran
Astrological leader: Chandra (Moon)
Symbol: Cart or chariot, temple, banyan tree
Deity: Prajapati, rigvedic form of Brahma - the Creator
Indian zodiac: 10° – 23°20′ Taurus
Tropical zodiac: 6° – 19°20′ Gemini

5 Mṛgaśīrā
"The Deer's Head" λ, φ Orionis
Astrological leader: Mangala (Mars)
Symbol: Deer's head
Deity: Soma, the moon god
Indian zodiac: 23° 20′ Taurus – 6° 40′ Gemini
Tropical zodiac: 19° 20′ Gemini – 2° 40′ Cancer

6 Ārdrā
"The Moist One" Betelgeuse
Astrological leader: Rahu (North lunar node)
Symbol: Teardrop, diamond, a human head
Deity: Rudra, rigvedic fierce form of Shiva
Indian zodiac: 6° 40′ – 20° Gemini
Tropical zodiac: 2° 40′ – 16° Cancer

7 Punarvasu
"Return Of The Light" Castor and Pollux
Astrological leader: Guru (Jupiter)
Symbol : Bow and quiver
Deity: Aditi, goddess representing the infinity and the mother of Adityas
Indian zodiac: 20° Gemini – 3°20′ Cancer
Tropical zodiac: 16° – 29°20′ Cancer

8 Puṣya
"The Nourisher" γ, δ and θ Cancri
Astrological leader: Shani (Saturn)
Symbol: Cow's udder, lotus, arrow and circle
Deity: Bṛhaspati, counsellor of the gods
Indian zodiac: 3° 20′ – 16° 40′ Cancer
Tropical zodiac: 29° 20′ Cancer – 12° 40′ Leo

9 Āśleṣā
"The Embrace" δ, ε, η, ρ, and σ Hydrae
Astrological leader: Budha (Mercury)
Symbol: Serpent
Deity: Nagas, divine race of half-human, half-serpent beings that reside in the Patala
Indian zodiac: 16° 40′ – 30° Cancer
Tropical zodiac: 12° 40′ – 26° Leo

10 Maghā
"The Mighty" Regulus
Astrological leader: Ketu (South lunar node)
Symbol: Royal Throne
Deity: Pitrs, 'The Fathers', family ancestors
Indian zodiac: 0° – 13° 20′ Leo
Tropical zodiac: 26° Leo – 9° 20′ Virgo

11 Pūrva Phalgunī
"The Former Reddish One" δ and θ Leonis
Astrological leader: Shukra (Venus)
Symbol: Front legs of bed, hammock, fig tree
Deity: Bhaga, god of marital bliss and prosperity. NOTE: Ancient texts interchange the deities of the Phalguni nakshatras. In some, such as Taittiriya Brahmana, Aryaman rules Purva Phalgunī.
Indian zodiac: 13° 20′ – 26°40′ Leo
Tropical zodiac: 9° 20′ – 22°40′ Virgo

12 Uttara Phalgunī
"The Latter Reddish One" Denebola
Astrological leader: Surya (Sun)
Symbol: Four legs of bed, hammock
Deity: Aryaman, god of patronage and favours. NOTE: Ancient texts interchange the deities of the Phalguni nakshatras. In some, such as Taittiriya Brahmana, Bhaga rules Uttara Phalgunī.
Indian zodiac: 26° 40′ Leo - 10° Virgo
Tropical zodiac: 22° 40′ Virgo – 6° Libra

13 Hasta
"The Hand" α, β, γ, δ and ε Corvi
Astrological leader: Chandra (Moon)
Symbol: Hand or fist
Deity: Savitr, the sun god
Indian zodiac: 10° – 23° 20′ Virgo
Tropical zodiac: 6° – 19° 20′ Libra

14 Chitrā
"The Bright One" Spica
Astrological leader: Mangala (Mars)
Symbol: Bright jewel or pearl
Deity: Tvastar/Vishwakarma, artisan god
Indian zodiac: 23° 20′ Virgo – 6° 40′ Libra
Tropical zodiac: 19° 20′ Libra – 2° 40′ Scorpio

15 Svātī
"The Independent One" Arcturus
Astrological leader: Rahu (North lunar node)
Symbol: Shoot of plant, coral
Deity: Vayu, the wind god
Indian zodiac: 6° 40′ – 20° Libra
Tropical zodiac: 2° 40′ – 16° Scorpio

16 Viśākhā
"Branching Out" α, β, γ and ι Librae
Astrological leader: Guru (Jupiter)
Symbol: Triumphal arch, potter's wheel
Deity: Indra, king of the devas and god of thunder, storms, and lightning, and Agni, god of Fire - representing the duality of water and fire
Indian zodiac: 20° Libra – 3° 20′ Scorpio
Tropical zodiac: 16° – 29° 20′ Scorpio

17 Anurādhā
"Following Radha" β, δ and π Scorpionis
Astrological leader: Shani (Saturn)
Symbol: Triumphal archway, lotus, bamboo
Deity: Mitra, one of Adityas of friendship and partnership
Indian zodiac: 3° 20′ – 16° 40′ Scorpio
Tropical zodiac: 29° 20′ Scorpio – 12° 40′ Sagittarius

18 Jyeṣṭha
"The Eldest" α, σ, and τ Scorpionis
Astrological leader: Budha (Mercury)
Symbol: circular amulet, umbrella, earring
Deity: Indra, king of the devas
Indian zodiac: 16° 40′ – 30° Scorpio
Tropical zodiac: 12° 40′ – 26° Sagittarius

19 Mūlā
"The Root" ε, ζ, η, θ, ι, κ, λ, μ and ν Scorpionis
Astrological leader: Ketu (South lunar node)
Symbol: Bunch of roots tied together, elephant goad
Deity: Nirrti, goddess personifying death, decay, sorrow, as well as the peak of material achievement and the beginning of the spiritual impulse
Indian zodiac: 0° – 13° 20′ Sagittarius
Tropical zodiac: 26° Sagittarius – 9° 20′ Capricorn

20 Pūrva Āṣāḍhā
"The Former Unconquered" δ and ε Sagittarii
Astrological leader: Shukra (Venus)
Symbol: Elephant tusk, fan, winnowing basket
Deity: Apah, god of Water
Indian zodiac: 13° 20′ – 26° 40′ Sagittarius
Tropical zodiac: 9° 20′ – 22° 40′ Capricorn

21 Uttara Āṣāḍhā
"The Latter Unconquered" ζ and σ Sagittarii
Astrological leader: Surya (Sun)
Symbol: Elephant tusk, small bed
Deity: Visvedevas, the most comprehensive gathering of the gods, a classification in which no deity is stated to be omitted
Indian zodiac: 26° 40′ Sagittarius– 10° Capricorn
Tropical zodiac: 22° 40′ Capricorn – 6° Aquarius

*[note 1] Abhijit
"The Invincible" ζ and σ Lyrae
Astrological leader and Deity: Brahma
Indian zodiac: 6° 40′ – 10° 53′ Capricorn
Tropical zodiac: 2° 40′ – 6° 53′ Aquarius

22 Śravaṇa
"To Hear" α, β and γ Aquilae
Astrological leader: Chandra (Moon)
Symbol: Ear or Three Footprints
Deity: Vishnu, preserver of universe
Indian zodiac: 10° – 23° 20′ Capricorn
Tropical zodiac: 6° – 19° 20′ Aquarius

23 Dhaniṣṭhā
"Wealthiest" α, β, γ and δ Delphini
Astrological leader: Mangala (Mars)
Symbol: Drum or flute
Deity: Vasus, group of eight deities associated with fire and light signifying earthly abundance
Indian zodiac: 23° 20′ Capricorn – 6° 40′ Aquarius
Tropical zodiac 19° 20′ Aquarius – 2° 40′ Pisces

24 Śatabhiṣa
"A Hundred Physicians" λ Aquarii[13]
Astrological leader: Rahu (North lunar node)
Symbol: Empty circle, 1,000 flowers or stars
Deity: Varuna, god of celestial waters
Indian zodiac: 6° 40′ – 20° Aquarius
Tropical zodiac: 2° 40′ – 16° Pisces

25 Pūrva Bhādrapada
"The Former Blessed Feet" α and β Pegasi
Astrological leader: Guru (Jupiter)
Symbol: Swords or two front legs of funeral cot, man with two faces
Deity: Ajaikapada, one-footed aspect of Shiva
Indian zodiac: 20° Aquarius – 3° 20′ Pisces
Tropical zodiac: 16° – 29° 20′ Pisces

26 Uttara Bhādrapada
"The Latter Blessed Feet" γ Pegasi and α Andromedae
Astrological leader: Shani (Saturn)
Symbol: Twins, back legs of funeral cot, snake in the water
Deity: Ahirbudhnya, serpent or dragon of the deep
Indian zodiac: 3° 20′ – 16° 40′ Pisces
Tropical zodiac: 29° 20′ Pisces – 12° 40′ Aries

27 Revatī
"Prosperous" ζ Piscium
Astrological leader: Budha (Mercury)
Symbol: Fish or a pair of fish, drum
Deity: Pushan, nourisher, and the psychopomp deity
Indian zodiac: 16° 40′ – 30° Pisces
Tropical zodiac: 12° 40′ – 26° Aries
"

"
# Name Pada 1 Pada 2 Pada 3 Pada 4 Vimsottari Lord Ruling Deity
1 Aśvini (अश्विनी) चु Chu चे Che चो Cho ला La Ketu Aswini Kumara
2 Bharaṇī (भरणी) ली Li लू Lu ले Le लो Lo Venus Yama
3 Kṛttikā (कृत्तिका) अ A ई I उ U ए E Sun Agni
4 Rohiṇī (रोहिणी) ओ O वा Va/Ba वी Vi/Bi वु Vu/Bu Moon Brahma
5 Mṛgaśīrṣā (मृगशीर्षा) वे Ve/Be वो Vo/Bo का Ka की Ke Mars Moon
6 Ārdrā (आर्द्रा) कु Ku घ Gha ङ Ng/Na छ Chha Rahu Shiva
7 Punarvasu (पुनर्वसु) के Ke को Ko हा Ha ही Hi Jupiter Aditi
8 Puṣya (पुष्य) हु Hu हे He हो Ho ड Da Saturn Brihaspati
9 Āśleṣā (आश्लेषा) डी Di डू Du डे De डो Do Mercury Rahu
10 Maghā (मघा) मा Ma मी Mi मू Mu मे Me Ketu Pitr
11 Pūrva or Pūrva Phālgunī (पूर्व फाल्गुनी) नो Mo टा Ta टी Ti टू Tu Venus Bhaga
12 Uttara or Uttara Phālgunī (उत्तर फाल्गुनी) टे Te टो To पा Pa पी Pi Sun Sun
13 Hasta (हस्त) पू Pu ष Sha ण Na ठ Tha Moon Savitr
14 Chitrā (चित्रा) पे Pe पो Po रा Ra री Ri Mars Vishwakarma
15 Svāti (स्वाति) रू Ru रे Re रो Ro ता Ta Rahu Vaayu
16 Vishākhā (विशाखा) ती Ti तू Tu ते Te तो To Jupiter Indra Agni
17 Anurādhā (अनुराधा) ना Na नी Ni नू Nu ने Ne Saturn Mitra
18 Jyeṣṭhā (ज्येष्ठा) नो No या Ya यी Yi यू Yu Mercury Indra
19 Mūla (मूल) ये Ye यो Yo भा Bha भी Bhi Ketu Varuna, Nirriti
20 Pūrva Aṣāḍhā (पूर्वाषाढ़ा) भू Bhu धा Dha फा Bha/Pha ढा Dha Venus Apah
21 Uttara Aṣāḍhā (उत्तराषाढ़ा) भे Bhe भो Bho जा Ja जी Ji Sun Brahma
22 Śrāvaṇa (श्रवण) खी Ju/Khi खू Je/Khu खे Jo/Khe खो Gha/Kho Moon Vishnu
23 Śrāviṣṭhā (श्रविष्ठा) or Dhaniṣṭhā (धनिष्ठा) गा Ga गी Gi गु Gu गे Ge Mars Vasu
24 Śatabhiṣā (शतभिषा) गो Go सा Sa सी Si सू Su Rahu Varuna
25 Pūrva Bhādrapadā (पूर्वभाद्रपदा) से Se सो So दा Da दी Di Jupiter Aja Ek Pada
26 Uttara Bhādrapadā (उत्तरभाद्रपदा) दू Du थ Tha झ Jha त्र Da/Tra Saturn Ahirbudhnya
27 Revati (रेवती) दे De दो Do च Cha ची Chi Mercury Pooshan
"

"
In Hindu astronomy, there was an older tradition of 28 Nakshatras which were used as celestial markers in the heavens. When these were mapped into equal divisions of the ecliptic, a division of 27 portions was adopted since that resulted in a clearer definition of each portion (i.e. segment) subtending 13° 20′ (as opposed to 12° 51+3⁄7′ in the case of 28 segments). In the process, the Nakshatra Abhijit was left out without a portion.[8]: 179 However, the Abhijit nakshatra becomes important while deciding on the timing of an auspicious event. The Surya Siddhantha concisely specifies the coordinates of the twenty-seven Nakshatras.[8]: 211
"

1. Horse
2. Woman
3. Pincers

4. Red
5. Deer
6. Water Bearer

7. Archer
8. Clouds
9. Serpents and Rakshasa

10. Royal Splendour and the Lion
11. Pleasure and Beauty
12. Cattle Herder and Harvest People and Festivals

13. Raven and Black Hand
14. Brightness and Pearl
15. Far Traveler Of The Remotest Regions

16. Forked, Having Many Branches, Tree and River
17. Following After Wealth, Improvement, and Perfection
18. Eldest

19. Tied Root or Elephant Goad
20. The Former Unconquered or Untamed
21. The Latter Unconquered or Their Descendants

*28. The Invincible
22. Historians and Those Devoted To Ancestors
23. Most Famous
24. The Doctors

25. Sea Serpent Rising From The East (Double Serpent)
26. Serpent Rising From The West
27. Prosperous Pleasure Seeking

"
In the Ahirbudhnya concept of varna, in the Satya Yuga, a pure group descends from Pradyumna. and a mixed group from Aniruddha and Brahman. However, Manus pass from Pradyumna's care to Aniruddha, with their withdrawal into Aniruddha accompanied by pralaya. The pure beings are Anagamins and Sakrdagamins of Buddhism who owing to their advanced stage of liberation return for one or two lives only. At the end of Satya Yuga, Manu's descendants begin to deteriorate; while the Brahman are filled with better ones among the mixed specimen, until the Kali Yuga when reincarnation becomes possible for everyone. The 400 manavas of Ahirbudhnya become 800 Vishnus of Mahasanatkumara Samhita each of whom is a chieftain (nayaka) of 1000 subjects each, located in 8 regions. But among the 800 Vishnus there are only 300 twice-born manavas, while the original group of Shudras are replaced by 5 mixed groups to eliminate Shudra males altogether. Names are given for each loka having descendants from permutations between mothers and fathers of all four varnas, with the samhita noting that innumerable Vishnus reside in Kapila-loka.[1] Notably, the text positions Anagamins and Sakrdagamins of Buddhism as descendants of Pradyumna.
"

"
Schrader notes the general trend of Pancharatra is non-Advaitic. Though a verse is found in the Padma Tantra where Vishnu says to Brahman that there is no difference between Vishnu and the liberated soul, pluralism is maintained with Vishnu reinstating that "liberated souls become like me except for governance of the world". While Lakshmi Tantra puts Shri at par with Vishnu, the Ahirbudhnya Samhita puts forth an ambivalent position where Vishnu and his shakti are inseparable, yet not equal.[7] The Ahirbudhnya recognizes one of the eleven Rudras; that is Shiva himself in his Satvik form, in the form of a teacher. In the Veda ahi budhna (serpent of the bottom) is an atmospheric god who Schrader says merged with Rudra-Siva (Pashupati); with Ahi Budhanya in later vedic texts connected to Agni Grahapatya, suggesting this was a benevolent being and not the malevolent Ahi Vritra. Ahirbudhnya and Aja-Ekapada had their share of allocated ghriya (Grihyasutra) rituals. In later puranic literature, Ahirbudhnaya becomes one of the 11 Rudras.[3]

Ahirbudhnya Samhita was a Bhagavata text, in which the conceptions of Sudarshana as Ayudhapurusha and Chakravartin were invoked. As per the Samhita, a king who worships Chakravarti inside the Sudarshana Chakra attains the Chakravartin rank; a new concept, which according to VS Agarwal, which helped the Bhagavatas to use religious tenets in influencing political thought and state.[8][9]

The Ahirbudhnya Samhita is one of the Pancaratra samhitas with the most coverage of yoga. The text contains inconsistent teachings on kuṇḍalinī. In some sections kuṇḍalinī is described as a blockage that prevents prāṇa from entering the suṣumnā and rising. This is consistent with the teachings of T. Krishnamacharya, the 20th century yoga teacher. However, in other sections kuṇḍalinī is described as rising to the throat in the production of sounds. [10]
"
"
Uttara Bhādrapadā is represented by dualistic imagery, often two legs of a bed. Other common symbols include a two-headed man, or twins.[1] The Ahirbudhnya, a serpentine or draconian creature, is the deity which oversees Uttara Bhādrapadā.[2]
"

"
Like its twin, Uttara Bhādrapadā, Pūrva Bhādrapadā is often represented by dualistic imagery, such as a two-headed man, or two legs of a bed. Crossed swords can also be used to symbolize this nakshatra.[3] Its patron deity is the Ajaiekapada, one-footed aspect of Shiva.
"

https://en.wikipedia.org/wiki/Ekapada

"
The evolution of Ekapada is unclear; however, most scholars agree that he emerged from the Vedic deity Aja Ekapada or Ajaikapada (a sandhi of Aja and Ekapada).[8][9] The first mention of Aja Ekapada ("the one-footed unborn/unmanifested one") is found in the Vedas (e.g. Rig Veda 02.031.06, 06.050.14, etc.), Hinduism's earliest scriptures. Aja Ekapada is closely associated with Ahi Budhnya ("serpent of the deep ocean"), appearing in juxtaposition with the latter in five Rigvedic hymns and once without him.[10] According to V. S. Agrawala, Aja Ekapada and Ahi Budhnya appear to be twin aspects of the same deity.[9]
"

"
Ahirbudhnya Saṃhita literally means a compendium (samhita) of the serpent-from-the-depths (from ahi for serpent and budhna for bottom/root).[2][3]
"

https://en.wikipedia.org/wiki/Stambha

https://www.rahasyavedicastrology.com/nakshatras/

Added in 5 days 6 hours 35 minutes 53 seconds:
A weird theme has been repeating in multiple forms of "two things at the same time" like "dead and alive" simultaneously, a simultaneous effect of superimposing two different images:

https://en.wikipedia.org/wiki/Schr%C3%B6dinger%27s_cat

So I saw a film called

This came up:

because of:

Added in 12 minutes 47 seconds:
https://shadesofmagic.fandom.com/wiki/Lenos

https://shadesofmagic.fandom.com/wiki/Losen

https://rachelsandell.com/2020/12/12/fa ... -e-schwab/

Shrodinger's Cat comes up in magical thinking for me, with the idea that the unknown thing remains in a liminal and limbo position until it collapses through "knowledge" and "certainty" or "certitude".

The film I saw:

https://en.wikipedia.org/wiki/Look_Both ... 2022_film)

This film is supposed to be similar:

https://en.wikipedia.org/wiki/Sliding_Doors

What I noticed as an aside, is something I've noticed in other films, is that they weirdly make the "African Ethnicity Boss" characters or even just some African ethnicity characters really annoying and even hateful. This film was directed by a woman who looks practically identical to the boss character, which was probably deliberate:

https://en.wikipedia.org/wiki/Wanuri_Kahiu

The super annoying African ethnicity characters probably aren't all that helpful right now, though outright villains of African ethnicity are not often shown these days in live action films from America and probably elsewhere or anywhere.

The film resolves with the female lead basically being sort of a jerk, never learning anything much in either reality, taking out her stress on people waiting hand and foot on her and her moronic decisions and outbursts at any stress, conclusing with her finally letting people in who she can throw away at an instant too. I liked the movie.

IndieAgora

Vlaakith

Vlaakith

Re: + <- VisvaVajra 4D Interpretation Key

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Re: Vlaakith: + <- VisvaVajra 4D Interpretation Key

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