The signposts are indeed indicating greater levels of planetary upheaval, potentially causing more pressure upon our sensitive, changing bodies. The more that I talk with other light servers, I am discovering that many of us are with body pains, tiredness and rising conditions of all types and scale.
It is important to remember that our entire cellular structure is changing as new electromagnetic impulses are constantly entering.
As we increase our vibration, we simultaneously detoxify from the old framework, no matter how advanced our conscious understandings are.
This purification deepens as we go and is a natural part of the experience. With this comes periods of fatigue as our body is constantly recalibrating, while making its gradual transition into a more efficient blueprint and upgraded frequency.
There is critical need to give the body our highest priority to bring as much ease as possible to our biological shift. We can greatly assist it along by paying very close attention to its changing requirements.
This includes new choices in food, different supplementation, always more rest, more play and simple beingness, which is a constant doorknocker for me as well.
There are really no hard and fast rules anymore as to what brings increased energy vibration. It’s happening to everyone and now, it’s merely a matter of keeping our physical vehicles healthy enough to keep up. So much depends upon the personal blueprint and our ability to listen to what the body wants.
For example, having been a vegetarian for years, recently my body wants some meat and dairy to supply it with certain amino acids and protein sequences. It’s been super strange for me psychologically, but my body is feeling in much greater vitality.
Take Precious Care of our Biological Upgrade
With a much greater amplitude of energy running through the body, the nervous system and its neurological activity have a tendency to get overloaded as these higher frequencies of light try to incorporate.
If proper integration is not taken to rest the body from the outer “hustle bustle”, neural circuitry can get majorly stressed and potentially fracture causing a cascade of internal challenges.
Just like a car, any weakening in the engine starts really subtle. The messages, however, are always there and it takes a constantly “tuning in” to our body partner.
Don’t forget too, the ego mind complex is disintegrating and our thoughts are adjusting to brand new perceptions of thinking. This can also cause subtle imbalances affecting the brain waves. It is important to keep ourselves in check, monitoring and adjusting as we go, so that the mind does not get stuck in looping feedback.
The endocrine system, which regulates our physiological functioning through hormones, is currently undergoing a huge upgrade as well. It may experience tremendous energy overloads as it constantly attempts to maintain a state of homeostasis in the body’s metamorphic processes.
Glandular activity can be erratic, causing various effects in body chemicals and triggering internal agitation. If we are not fully grounded in our body, this can result in adrenal and mental burn out, frazzled energy, mind confusion and a long list of reactive emotional states. (More belly laughing is a must.)
Build Immunity to Release new DNA
Un-integrated energy overload weakens the body’s entire system of immunity, which sets up an environment for increased infection and invading germs. This causes unneeded adversity such as more colds, feeling run down, viral conditions and inflammatory responses, to name just a few.
Strong immune systems help activate and release new DNA encodement.
Consider that the stem cells that form our blood are born and reach maturity in the bone marrow. Once these cells are mature, they are released into the blood stream where they travel throughout the body preventing infection and supplying needed oxygen and life force energy.
We house a lot of new DNA encodement inside these cells deep in the marrow. If we have healthy immune systems, we have healthy bone marrow and our blood is fortified with more light expanding programs to positively affect all other systems.
This is why it is absolutely crucial that we spend more time building and amplifying our entire system of immunity and to keep it invincibly strong.
“Tell me and I forget. Teach me and I remember. Involve me and I learn.” ~ Benjamin Franklin
While meditation practices are usually associated with adults, there is a growing movement focused on implementing mindfulness practices to optimize the health, well-being and happiness of children. From helping kids thrive in school, to being an effective intervention with autism, to even serving kids that are suffering from cancer and other serious health conditions, meditation is showing that it can have a significant long-term positive affect on child development.
In the growing conversation around mindfulness, we’re constantly hearing about meditation in the workplace and tech CEOs who swear by the practice. But less attention is being paid to the quietly growing movement for mindfulness in the family, and the use of meditation to optimize the health, well-being and happiness of children.
It’s not just adults that can stand to benefit from cultivating a focused awareness on the present moment. Research is beginning to shed light on the power of mindfulness as an intervention for a number of behavioral challenges that children face. We’re also starting to recognize that mindfulness practices could be beneficial for children for the same reasons it helps adults, contributing to reduced stress, improved sleep quality and heightened focus.
At increasingly younger ages, kids are facing higher levels of stress, and it may be taking a significant toll on their health. Stressful events in childhood can increase the risk of developing health problems as an adult, but the impact may hit much earlier. A recent University of Florida study found that stressful events can impact a child’s health and well-being almost immediately, and can contribute to the development of physical and mental health problems and learning disabilities.
Sonia Sequeira, Ph.D., a clinical researcher specialized in Investigational Therapies and director of the Institute for Meditation Sciences, has been practicing yoga and meditation for nearly 20 years, and has practiced with her own children for years. Now in her work as a mindfulness researcher, she’s brought contemplative practices to children ages 3-18 who are struggling with autism, cancer, and other physical and mental health problems. Currently, she’s using meditation and chanting to help relieve pain in children with cancer.
It may seem like a tall order to ask your kid to meditate — given that it can be a struggle just to get a child to sit down or eat breakfast — but Sequeira insists that in her years of working with children, she’s found just the opposite.
“There’s an initial resistance, which I think is cultural, and usually it occurs in the presence of the parent,” Sequeira told The Huffington Post. “But it extinguishes very quickly. Teaching mindfulness to children has always been the easiest for me because there’s no set patterns, or at least they’re not set in stone yet. With adults its much more difficult.”
Learning mindfulness practices — including meditation, breathing exercises, yogaasana (postures) and chanting — can have a significant long-term affect on a child’s development.
“[In my research], what really mattered was finding practical tools that were not an on-off or intermittent practice for children, but something they could really grow with and that could affect their physiology as they grow from their young childhood into adolescence,” says Sequeira.
Here’s proof that children need mindfulness just as much as adults do.
Mindfulness can help kids to thrive at school.
Most of the research on mindfulness for children has been conducted in the school setting. Recent studies have shown school mindfulness programs to be effective in reducing symptoms of depression, stress and anxiety among secondary-school children for up to six months after the program. Such programs can also help students focus during exams, as well as reducing stress and boosting happiness among high school students.
Susan Kaiser Greenland, author of The Mindful Child, is one of increasingly many parents fighting for a “mindful revolution in education,” explaining mindfulness programs can aid kids in developing good habits that will help make them happier and more compassionate.
More and more of these programs are beginning to crop up. The Mindful Moment program in Maryland high schools has students start and end each day with a 15-minute yoga and meditation session, and provides a mindfulness room available for personal use throughout the day. The program aims to reduce stress among students and teachers, and to increase four-year graduation rates.
It can be an effective intervention for autism.
Recent research, conducted by Sequeira and colleagues and published in the journal Autism Research and Treatment, has suggested that meditation has a great deal of potential as a treatment option for children with autism.
“Meditation is one of a few interventions that have been shown to effectively strengthen self-control and character development simultaneously,” the researchers write in a report. “There is much to be gained by exploring meditation as a strategy to override impaired brain synchronicity and debilitating symptoms arising in early years of persons with autism.”
In autism and many other psychological imbalances, the connecting thread is a lack of rhythm, says Sequeira. There’s a challenge of balancing the inner and outer world, and this can distort relationships and interactions with others. In the case of autism, environmental cues become so augmented that the child shuts down from the world to protect themselves. Mantra meditation in particular (a type of meditation that involves the repetition of a word or sound) can help restore a sense of rhythm.
“When you create internal rhythm, there’s a harmonizing and balancing effect,” explains Sequeira. “It facilitates communication, incubation of thoughts… it tells you that you’re in a safe environment and there’s no threat.” “It truly is a top-to-bottom response, and with the children, it restores a natural ability to respond inside to rhythm.”
Children with autism respond well to mantra because it facilitates response, she says.
It can help kids with ADD and ADHD
Being mindful is, at its core, the ability to sustain a focused awareness on the present moment, and practicing mindfulness has been proven to help boost our powers of focus and attention. And it may be just as effective for children as it is for adults.
A 2011 study published in the Journal of Child and Family Studies demonstrated the effectiveness of an eight-week mindfulness program for children ages 8-12 with ADHD, along with a mindful parenting program for their parents. The researchers found that the program reduced parent-reported ADHD behavior. It also increased mindful awareness among both parents and children, and reduced parental stress.
Such programs may be a highly effective intervention either alongside or in the place of traditional ADD and ADHD medications, which come with side effects and may lose their effectiveness over time.
“There are no long-term, lasting benefits from taking A.D.H.D. medications,” James M. Swanson, a psychologist at the University of California, Irvine, told the New York Times. “But mindfulness seems to be training the same areas of the brain that have reduced activity in A.D.H.D… “That’s why mindfulness might be so important. It seems to get at the causes.”
It can help children with cancer and other serious health conditions
Sequeira has been hard at work for over a year now on a pilot program bringing mantra meditation to children with cancer as a way to reduce pain. While the study is still underway and the results have not yet been finalized, she’s seen an overwhelming positive reaction from both the children and their parents.
“Frequently the children remark that they want to continue beyond the time that’s scheduled, even beyond the point where they had heightened pain,” says Sequeira. “They wanted us to stay there chanting with them for a while. Parents from all over the world speaking different languages are united by mantra that doesn’t have a language meaning but that touches their heart. They felt an enormous sense of peace and did feel that they were contributing to the healing of their children.”
The kids Sequeira works with at Sloan-Kettering also use what she calls a “worrywart waste basket,” in which they make a practice of writing down their concerns on a piece of paper and throwing them away. “They know to do that, and to chant and resolve some of the tension that arises,” says Sequeira.
Mindful parenting, as defined by Mindfulness-Based Stress Reduction founder Jon Kabat-Zinn, consists of “paying attention to your child and your parenting in a particular way: intentionally, here and now, and non-judgmentally.” As Sequeira puts it, creating a mindful family is about “healing the environment and healing the relationships.”
To begin to create a more mindful family and incorporate mindfulness into their children’s lives, parents can start with a daily meditation, yoga or breathing practice. Family dinners can also become mindful by not allowing phones at the table and having a moment of gratitude for the food. Even simple things like positive affirmations and encouraging children to think before they speak can foster an environment of calmness, presence and compassion.
“A child is imprinted with many influences… and all of this shapes a personality” says Sequeira. “When there’s a mindfulness approach to living, it ultimately becomes the personality of the child to truly manifest and become who they are — not trying to become a doctor or a lawyer, but trying to discover their gifts. At the same time, it allows the parents to wean themselves from this very analytical, competitive, linear thinking in life, trying to carry children towards certain goals, which ultimately is stressful for the parent.”
This “group healing,” says Sequeira, will hopefully one day become the basis for a more mindful society.
Syndicated from huffingtonpost.com, Sep 21, 2014
Know this, O good one:
evil things are difficult to control.
Let not greed and wickedness
drag you to protracted misery.
The Dhammapada: The Buddha’s Path of Wisdom,
translated from the Pali by Acharya Buddharakkhita
The human mind despises the body that houses it,
but the soul has only love.
The mind would soar to the heavens,
but for a body that chains it to the earth.
The mind would be consumed in divine oneness,
but for the body’s delusion of otherness,
as though it had made itself.
But the soul sees only G‑d.
In that very delusion of otherness,
in that madness of the human ego,
even there, the soul sees only G‑d.
For she says, “This, too, is truth.
This is a reflection of the Essence of all things,
of that which truly has neither beginning nor cause.”
And so she embraces the bonds of the body,
works with the body, transforms the body.
Until the body, too, sees only G‑d.
The ordinary Englishman of to-day considers the idea of a lamp which should be everburning only less absurd than the idea of perpetual motion. To the dabbler in modern science it is but little less absurd, but to the deepest thinkers, and to Rosicrucians, a scintillula of light appears on this mysterious subject. The true adept has discovered that although Nature is bound in general laws which seem universal, yet in Nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. The pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. The Israelitic passage of the Red Sea, the swallowing of Jonah by a whale which brought him forth again alive, and the Ascension of Jesus, are examples. The power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. Angel visitors come but rarely now from the realms of glory; is heaven more distant? Or have men grown cold? Rosicrucians are nothing if not Christians, and Christians have ever believed in miracle, or have ever acknowledged the existence of an Omnipotence who can act at times in such a manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff.
But although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an Eternity of Life. The ancient Egyptian priests pictured life as a flame. The Great Master of the Temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. Ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward.
Such should the typical Rosicrucian be, a terrestrial earthly Body, the Temple in which dwells a mind trained to understand the powers of Nature, and enshrined within this, as a canopy, should sit a Divine afflatus, a portion of the Spirit of God, an ala of the Celestial Dove who brooded over the chaos, and this spirit may by patent submission to Deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do “not as other men do.”
The great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has tended to discourage research into the Hidden Mysteries of Nature and Science, as opposed to the parrot-like study of what are known as modern sciences, a study of enormous value to mankind, but yet not the stepping stones on the direct road to Deity. History then narrates the lives of many men, who, from the exhibition of uncommon powers and transcendent abilities and wisdom, are pointed out as the possessors of what we may fairly call occult Inspiration, “Poeta nascitur non fit;” but I should add “Magus nascitur non solum fit.” No accident of birth alone can make a Magician, but intensity of duly directed effort may do so in a certain number of persons with specially favourable mental powers. We may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or Magi, for, as we are told in the Master’s Degree, “some must rule, and some obey.”
In 1484 died Christian Rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the Society he designed, he shook the whole Christian world for a century of years, and laid the first stones of the edifice we are still building to-day. In his tomb, when it was opened by the Fratres, in 1604, or 120 years after his decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of Sepulchral Lamps is one particularly germane to us. The discovery of lamps in ancient sepulchres, in some cases extinguished, in others burning with brilliance, was no rarity in the middle ages; but the destroying hands of the Goth and the Vandal have left few ancient tombs for modern research to explore. We have to content ourselves with the observations and reports of our forefathers, the narratives of Arabian, Roman, and mediaeval authors. No fewer than 170 such authorities have written on this subject. Many of these references, in Greek and Latin literature, to lucent bodies, phosphorescence, and “mystic la mps found in tombs,” deserve study, and will repay perusal.
The Darkness of Death and the Darkness of the Tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. Hence we find that the relatives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power.
To include in the tomb a lamp and leave it burning was a kindly attention, even if it burned but one short hour; it was an offering to Pluto, to the Manes; it kept away spirits of evil, and preserved peace to the dead man: this knowledge of the limited time such a lamp could possibly remain alight acted, doubtless, as a stimulus to the discovery of a means of prolonging the burning power of a lamp indefinitely, and if I read history aright, in at least a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which should burn until deranged by the barbarian invader of its precincts. I shall narrate a few examples, premising that these are instances of different modes of obtaining the desired effect; besides these instances the ancient Latin authors speak of the use as illuminants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. Such were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water. The presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance the mystery and majesty of their secret rites. It is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint.
I will sub mit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknown to the ancient sages. Numa, King of Rome, studied electricity, and left pupils of his art, of whom we are told was his successor Tullus Hostilius, who was destroyed whilst endeavouring to draw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, front Jupiter Tonans. Eliphaz Levi remarks-“It is certain that the Zoroastrian Magi had means of producing and directing electric power unknown to us.”- “Historie de la Magie,” p. 57. Mediaeval scholars have fully debated several points in regard to ever-burning lamps, but in all cases without arriving at any definite result; much erudition has been expended on the question whether a lamp found burning on breaking open a tomb was not ignited by the admission of air, and had not been actually burning until it was disturbed; there is modern evidence in favor of this view, from the analogy of some chemical experiments, as, for example, phosphorised oil is invisible in the dark when enclosed in a sealed vial, when this is opened a light pours forth. On the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuumed ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken.
Other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. With regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gas fires. It does not consume, although kept constantly red hot with flames flickering over it. Other names for it were-
Asbestinum-Plutarch uses this term, Pliny, and Solinus, and Baptista Porta; Linum Asbestinum by Albertus Magnus.
Amiantus-By Pancirollus, and by Lucius Vives.
Plume Alum-See Cyclopaedia by E. Chambers, 1741, art. “Allum,” and so called by Wecker, De Secretis, lib. 3, cap. 2, and Agricola.
Earth Flax-Dr. Plot uses this name.
Linum Vivum-Mentioned by Plutarch, also as Linum Carpasium and Lapis Carystius-see De Defectu Oraculorum, and Pausanias in his Atticus.
Salamander’s Wool-So called by Friar Bacon and Joachimus Fortius.
The ancients, we know, did try incombustible metal wires as wicks; but found that oil would not pass up them, as it does up fibres of cotton or wool.-See “Philos. Transactions,” No. 166, p. 806, of the year 1684.
In respect to the oil for the lamp, there is no consensus of opinion as to the nature of it; neither of the authorities who narrate the finding of the lamps describe it in any way, yet many Latin authors discuss it. Some speak of it as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. None of them definitely associate it with any known animal or vegetable oil. Many mystic references are, however, made to the labours of the Alchemists, who thought it must be of the nature of an essential oil of Sol, the metal gold, to be derived from it by alchemic processes. Sol, they say, must be dissolved into an unctuous humour, or the radical moisture of Sol must be separated.-See “Wolfhang Lazius,” lib. III., c. 8, and “Camden Brittania,” p. 572. For, say they, inasmuch as gold is so pure that it bears repeated meltings without wasting, so if it be dissolved into an oily residuum, such should support fire without being consumed.
It may suitably be explained in this place that the oldest Alchemists held peculiar views on flame and fire. Fire was to them an element-one of four; there were two contraries in nature, three principles, and four elements. Fire, as such, should not need what we call fuel to consume; but only as a means of detaining it in a certain place.-See “Licetus, De Lucernis,” cap. 20-21 and “Theophrastus.” They said there may be a relation between fire and fuel of three sorts-if the strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs; but if the radical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened.
Rosicrucian and Alchemical doctrines, especially their views on the connection between Fire and Water, are brought into close apposition to the dogmas of the religion of the Hebrews in some portions, at least, of the sacred writings, notably in the volume of the “Maccabees,” Book II., cap. I., where we are told that when the Jews were led captive into Persia, the priest took the Sacred Fire from the Altar, and hid it in a dry, hollow place. Many years after, in more favourable times, Nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. Nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. The connection between Fire and Water again becomes prominent when we note the miracle of Elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of Baal who could not do likewise.-See Kings I., cap. xviii. Blavatsky claims that at the present time the priests of the secret temples of the Buddhists in Tibet, India, and Japan, use asbestos as a wick in lamps, which burn continuously without replenishing. Trithemius, Libavius, his commentator, and Korndorf, about the year 1500, each composed a material, by chemical processes, which they professed would burn for ever. Mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at Trevandrum, kingdom of Travancore, which he had the best authority for believing had burned continuously for 120 years. The Abbe Huc, a great traveller, states that he has seen and examined an Everburning Lamp.
By the Levitical Law-Lev. vi., v. 13-the fire on the altar of Jehovah was never to be allowed to go out; but we are not told that it was ever burning without supply. It has been suggested that if everburning lamps were ever known, they would have been found in this application; but we know that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-Lev. ix., 24; 2 Chron. vii., 1; 1 Kings xviii., 38. Other writers have taken the other side of the argument, viz., that the gift of a flame that would need no attention would have tended to idolatry, to which the Israelites were ever prone. The Chaldeans and Persians used to maintain a perpetual fire in the temples.
Certain scholars have considered that the “window” mentioned as placed in the Ark of Noah was not such, as during a period of prolonged cloud and storm a window should not light such a chamber. In the Hebrew version of Genesis, cap. 6, v. 16, the word is tzer, which means “something transparent,” and is to be compared with the similar word zer, always translated “splendour” or “light,” hence they suggest that this tzer, or zer, was some form of ever burning light, or “the universal spirit fixed in a transparent body,” similar to the Mysterious Urim and Thummim.
Alchemy and its successor, Chemistry, are said to have originated in Egypt, that land of ancient marvels, and, indeed, these names are intimately related, the ancient name of Egypt being Chm or Land of Ham, from which the title Chymia, in Greek Chemi and Ges Cham is derived. The learned Kircher writes in A.D. 1650 that several travellers in Egypt found in his time Burning Lamps in the Tombs at Memphis.
Numa Pompilius, King of Rome, who certainly experimented with the natural electricity of the clouds, built a Temple to the Nymph Egeria, and made in it a spherical dome, in which he caused to burn a Perpetual Flame of Fire in her honour; but in what manner this flame was produced we have no knowledge. Nathan Bailey, in his “Brittanic Dictionary,” 1736, remarks that in the Museum of Rarities at Leyden, in Holland, there were two of these lamps, only partially destroyed.
A lamp still burning was found during the Papacy of Paul III., about 1540, in a tomb in the Appian Way at Rome, supposed to be that of Tulliola, the daughter of Cicero. The tomb was inscribed: “Tulliolae Filiae Meae;” she died B.C. 44; it had burned over 1550 years, and became extinguished as soon as exposed to the air; the whole body was in perfect preservation, and was found floating in a vessel of oil. See “Pancirollus, Rerum Memorabilium Deperditarum,” vol. I., p. 115, Franciscus Maturantius, Hermolaus, and Scardeonius.
Such a lamp is stated to have been found in 1401, in the reign of Hen. III., King of Castile, not far from Rome, on the Tiber, in the stone tomb of Pallas, the Arcadian, son of Evander, slain by “Turnus Rex Rotulorum” in the wars at the time of the building of Rome; nothing could extinguish the flame of this lamp until it was broken. On the tomb were the words: “Filius Evandri Pallas, quem lancea Turni militis occidit, mole sua jacet hic.”-See “Martianus, Liber Chronicorum,” lib. xii., cap. 67.
Two miles from Rome an inundation broke down a wall, and disclosed an ancient tomb; on the cover stone were the letters “P.M. R.C. cum Uxore;” in it an earthen urn was found; when fractured, a bituminous smoke issued; in the bottom was a lamp, which went out; the fragments were still oily; this became dry after exposure.-See “Lowthorp, Abridgment of Philos. Trans.,” vol. III., sec. xxxv., also No. 185, p. 227.
In a certain temple of Venus in Egypt there hanged a lamp which neither rain nor wind could put out, says, St. Augustine, in his work “De Civitate Dei,” lib. xxi., cap. 6, and he associates its make with Magic, and the Devil, as indeed do all Roman Catholic authorities whenever they mention any of these lamps. Fortunius Licetus describes this lamp in his work “De Reconditis Lucernis Antiquorum,” cap. vi., and see `”Isidorus, De Gemmis.”
Ludovicus Vives, 1610, in his notes to St. Augustine, says that in his father’s time, A.D. 1580, a lamp was found in a tomb, which from the inscription was 1500 years old; it fell to pieces when touched. This Commentator does not follow his master in his denunciation of these lamps, but says they must have been made by men of the greatest skill and wisdom.- See also “Maiolus, Episcopus, Colloquies.”
At Edessa, or Antioch, in a recess over a gateway a burning lamp was found by the soldiers of Chosroes, King of Persia, elaborately closed in from the air. From a date inscribed it was known to have been placed there soon after the time of Christ, or 500 years before. Beside this lamp a crucifix was found fixed.-See “Fortunius Licetus,” cap. vii., and Citesius in his “Abstinens Consolentanea.” In the volcanic island of Nesis, near Naples, in the year 600 a marble tomb was found, and when opened it contained a vase in which was a lamp still alight; the light paled and soon was extinguished when the vase was broken. See “Licetus,” cap. x. See “Baptista Porta, Magia Naturalis,” lib. xii. cap. ult., A.D. 1658.
A very notable example occurred in the discovery of lamps buried in urns about A.D. 1500; they were taken possession of by Franciscus Maturantius, and described by him in a letter to Alphenus, his friend; they had been buried 1500 years. A labourer at Ateste, near Padua, in Italy, found a sepulchre, in which was a fictile urn, and within it there stood another urn, and in this smaller one a lamp burning brightly; and on each side of it there was a vessel, or ampulla, each of them full a of pure fluid oil; one was made of gold, and the other one of silver. On the outer urn were these words engraved:
Plutoni sacrum munus ne attingite fures, Ignotum est vobis hoc quod in urna latet Namque elementa gravi clausit digesta labore, Vase sub hoc modico Maximus Olybius. Adsit secundo custos sibi copia cornu Ne tanti pretium depereat laticis.
Thieves! Grasp not this gift sacred to Pluto, Ye are ignorant of what it contains hidden, For Maximus Olybius has enclosed in This small urn, elements digested with heavy toil, Let abundance be present in a second vase as a guardian to it, Lest the value of so much oil should perish.
On the smaller one were these words:
Abite hinc pessimi Fures Vos quid vultis, vestris cum oculis emisitiis. Abite hinc, vestro cum Mercurio Petasato caduceato que Donum hoc Maximum, Maximus Olybius Plutoni sacrum facit.
Get ye hence, most wicked thieves, What do you desire with your rolling eyes? Get ye hence with your broad hatted Mercury Carrying a wand with twisted snakes. Maximus Olybius makes this, His greatest offering, sacred to Pluto.
See “F. Licetus,” cap. ix., and “Scardeonius, De Antiq. Urbis Patavinae; Rubeus, De Destillatione,” and “Lazius, Wolfhang,” lib. iii., cap.18.
Hermolaus Barbarus, in his Corollary to Dioscorides, speaks of a wondrous liquor to sustain combustion, known to Democritus and Trismegistus.
Jacobus Mancinus wrote to Licetus that he knew of a burning lamp dug up from the Monte Cavallo at Rome; it was still burning when found, and within it was a bituminous substance.
Plutarch in his work “De Defectu Oraculorum,” states that in a Temple to Jupiter Ammon a lamp stood in the open air, and neither wind nor rain put it out, and the priests told him it had burned continually for years.- See also “Licetus,” cap. v. Herodotus tells us that the Egyptians made a special and extensive use of lamps in the religious festivals, and that the Temples of King Mycerinus had many mysterious ones. Strabo, and Pausanias in his Atticus, narrate that in the temple of Minerva Polias, at Athens, there was a mysterious lamp of gold always burning; it was made by Callimachus. The altar of the Temple of Apollo Carneus, at Cyrene, was similarly furnished. A like account is given of the great Temple of Aderbain, in Armenia, by Said Ebn Batric.
Kenealy in his “Book of God” calls attention to the name Carystios applied to the asbestine wicks of the lamps in ancient Greek temples, and draws attention to its relations to Chr. of Christos and to Eucharist, anointed with oil, as to everburning lamps before the throne, as in the Apocalypse.
Chrs.=[Hebrew: ChRSh]=solar fire. Chre.=[Hebrew: ChRH]=sun=he burned. Krs.=[Hebrew: KRSh]=sun=(Greek?-EO)Kupios= Cyrus.
Ceres=was called Taedifera=torch bearing. Chrs., from this also comes Eros in Greek, material light coming from ineffable light.
There is a curious reference of asbestos to fire, and the heat of the sun, in “The Ecstatic Journey to Heaven” of Kircher, where Casmiel, the genius of this world, gives Theodidaktos a boat of asbestos to embark in for his travels to and on the sun, the centre of heat. See “Itinerar 1, Dialogue 1,” cap. 5.
Irish lore recounts a mysterious everburning flame in the Temple at Kildare, sacred to St. Bridget-Daughter of Fire.-See Giraldus Cambrensis, De Mirab. Hibern. 2, xxxiv.
Khunrath, in his “Amphitheatrum Sapientiae Aeternae,” cites the ancient author of “The Apocalypse of the Sweet Spirit of Nature,” as speaking of a liquid which burneth with a bright light and wastes not.
At the dissolution of the Monasteries in Britain, by order of Henry VIII., a tomb, in Yorkshire, purporting to be that of Constantius Chlorus, father of the Great Constantine, was opened and ransacked, and a lamp burning was found in it: he died 300 A.D.-See Camden “Brittania” (Gough’s edition, III. p. 572.)
Lazius, in his “Comment. Reipub. Romae,” writes that the Romans under the Empire possessed the secret of preserving lights in tombs by means of the oiliness of gold, resolved by their art into a fluid.-See lib. III., cap. 18.
An ancient Roman tomb was discovered in Spain, near Cordova, near the site of the ancient Castellum priscum; in this tomb was found a lamp. This lamp is described by Mr. Wetherell, of Seville. See an essay by Wray, “Athenaeum,” Aug. 8th, 1846.
The last relation which I propose to cite to you is from Dr. Robert Plot, the Archaeologist, written in the time of Charles the Second, as follows:
A certain man, engaged in digging, having at a particular spot turned up the earth deeper than usual, came upon a door, which he subsequently was able to open, and found beneath it a descending passage with steps; these he descended, and ultimately, with much trepidation and many delays, he arrived at the entrance of a vault.
This underground chamber was lighted up by a lamp, which was placed in front of a statue of a man in armour sitting at a table, leaning on his left arm; in his right hand was a sceptre or weapon.
When the intruder advanced, a portion of the floor moved with his weight, and the figure became raised up, at the next step the arm was elevated, and as the man took the third step the arm descended, shattering the lamp and extinguishing it. The man was terrified, and made a hasty retreat as soon as he recovered possession of his senses sufficiently to find his way out of the vault.
The place became famous for some time as the sepulchre of a Rosicrucian, and was regarded as a triumph of mystic skill and knowledge, which at once proved the possession of undreamed of powers in the designer, and yet provided the means of as certainly keeping his secret. See also “Spectator,” No. 379, of 1712.
This essay has already extended beyond the contemplated limits, so I refrain from a long resume. These pages provide much food for thought. That lamps have burned for long periods of time untended is testified to by more than 150 authorities, and some dozen instances of this marvel are borne witness to by a large proportion of these authors.
From the time that has elapsed since everburning lamps were found, and from the comparative ignorance of the world at that period of the distant past, comes to our minds some hesitation and doubt as to accuracy of detail, and this is unavoidable.
But the consensus of ancient opinion must point to the broad conclusion that there formerly existed an art that has been lost in the dim light of the dark ages of the world. Pancirollus catalogues many other such lost arts, and modern science is flung back baffled from the performance of many a deed which could have been freely done by the ancient sages.
Several of our most modern discoveries have been shown to have been anticipated by men who are contemptuously regarded by modern scientists. So it has ever been. Earth knows but little of its greatest men; its greatest men are but pigmies in the presence of time, antiquity, and futurity. “Knowledge comes, but wisdom lingers,” said the poet laureate. The Christian Rosicrucian can only exclaim — “Lead, kindly Light, lead thou me on; The night is dark, and I am far from home.”
Complete Verse In Hindi: http://goo.gl/zZqKsq
अजोSपि सन्नव्ययात्मा भूतानामीश्र्वरोSपि सन् |
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया || ६ ||
ajo ‘pi sann avyayātmā
bhūtānām īśvaro ‘pi san
prakṛtiṁ svām adhiṣṭhāya
ajaḥ—unborn; api—although; san—being so; avyaya—without deterioration; ātmā—body; bhūtānām—all those who are born; īśvaraḥ—the Supreme Lord; api—although; san—being so; prakṛtim—transcendental form; svām—of Myself; adhiṣṭhāya—being so situated; sambhavāmi—I do incarnate; ātma-māyayā—by My internal energy.
Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form.
The Lord has spoken about the peculiarity of His birth: although He may appear like an ordinary person, He remembers everything of His many, many past “births,” whereas a common man cannot remember what he has done even a few hours before. If someone is asked what he did exactly at the same time one day earlier, it would be very difficult for a common man to answer immediately. He would surely have to dredge his memory to recall what he was doing exactly at the same time one day before. And yet, men often dare claim to be God, or Kṛṣṇa. One should not be misled by such meaningless claims. Then again, the Lord explains His prakṛti or His form. Prakṛti means nature as well as svarūpa, or one’s own form. The Lord says that He appears in His own body. He does not change His body, as the common living entity changes from one body to another. The conditioned soul may have one kind of body in the present birth, but he has a different body in the next birth. In the material world, the living entity has no fixed body but transmigrates from one body to another. The Lord, however, does not do so. Whenever He appears, He does so in the same original body, by His internal potency. In other words, Kṛṣṇa appears in this material world in His original eternal form, with two hands, holding a flute. He appears exactly in His eternal body, uncontaminated by this material world. Although He appears in the same transcendental body and is Lord of the universe, it still appears that He takes His birth like an ordinary living entity. Despite the fact Lord Kṛṣṇa grows from childhood to boyhood and from boyhood to youth, astonishingly enough He never ages beyond youth.
At the time of the Battle of Kurukṣetra, He had many grandchildren at home; or, in other words, He had sufficiently aged by material calculations. Still He looked just like a young man twenty or twenty-five years old. We never see a picture of Kṛṣṇa in old age because He never grows old like us, although He is the oldest person in the whole creation-past, present, and future. Neither His body nor His intelligence ever deteriorates or changes. Therefore, it is clear that in spite of His being in the material world, He is the same unborn, eternal form of bliss and knowledge, changeless in His transcendental body and intelligence. Factually, His appearance and disappearance are like the sun’s rising, moving before us, and then disappearing from our eyesight. When the sun is out of sight, we think that the sun is set, and when the sun is before our eyes, we think that the sun is on the horizon. Actually, the sun is always in its fixed position, but owing to our defective, insufficient senses, we calculate the appearance and disappearance of the sun in the sky. And, because His appearance and disappearance are completely different from that of any ordinary, common living entity, it is evident that He is eternal, blissful knowledge by His internal potency-and He is never contaminated by material nature.
The Vedas also confirm that the Supreme Personality of Godhead is unborn, yet He still appears to take His birth in multi-manifestations. The Vedic supplementary literatures also confirm that even though the Lord appears to be taking His birth, He is still without change of body. In the Bhāgavatam, He appears before His mother as Nārāyaṇa, with four hands and the decorations of the six kinds of full opulences. His appearance in His original eternal form is His causeless mercy, according to the Viśvakośa dictionary. The Lord is conscious of all of His previous appearances and disappearances, but a common living entity forgets everything about his past body as soon as he gets another body. He is the Lord of all living entities because He performs wonderful and superhuman activities while He is on this earth. Therefore, the Lord is always the same Absolute Truth and is without differentiation between His form and self, or between His quality and body. A question may now be raised as to why the Lord appears and disappears in this world. This is explained in the next verse.
(NaturalNews) Late last year as I was conducting atomic spectroscopy tests on foods and nutritional supplements, I publicly asked whether juicing would turn out to be a safe practice due to the removal of all the fiber during the juicing process. Many heavy metals, it turns out, stick to plant fibers such as fruit pectin. Mercury is especially good at sticking to fibers, which is why I was able to show that strawberries and peanut butter are both excellent at binding with dietary mercury.
While in yoga the yamas deal with what we observe of ourselves in society, the niyamas deal with personal observances. The first of these is saucha, translated as ‘cleanliness’, although the western understanding of this word doesn’t give one the whole picture. When we think of being clean, we probably think of taking a shower and putting on fresh clothes. Although personal hygiene is important, saucha also refers to the cleanliness of our surroundings and the energy with which we interact with the world. As with everything in yoga, there is an inner and an outer dimension to our understanding.
Saucha can refer to the order in which you keep your house, how often you brush your teeth or go for a jog and the food you put into your body. If your immediate environment is a mess, it is very difficult to cultivate the clear, compassionate thinking that allows you to see the world as it is and appreciate the moment you are in. Likewise, if you don’t take care of yourself physically it is very difficult to feel comfortable in your body. Being unhygienic, not getting enough exercise and eating badly contribute to negative emotional states. Yoga teaches us that is it necessary to take care of the grosser, outer manifestations of our spirit before we can reasonably expect to deal with our more subtle inner world.
As we become aware of the grosser aspects of our existence and their effect on our psyche, and we begin to take care of them, we naturally start to become aware of the more subtle aspects of ourselves. We might become aware that our friend’s boisterous social behavior is simply a coping mechanism designed to offset her nervousness, or we might ask why we feel so drained and slimy after we talk to some people. Awareness of this sort is awareness of the energetic exchanges between ourselves and the world, and once we begin to understand how our energy interacts with the energies that surround us, we are able to remove a lot of negativity from our lives.
Our inability to live in the here and now is often due to a lot of clutter, both physical and mental (ever tried to just sit and breathe for a few minutes without thinking about what you have to do today, unpleasant past experiences or your fears for the future?). All this ‘spring cleaning’ naturally allows a lot of space for us to consider our lives and what is necessary for us to live well, but it also enables us to observe the inner workings of our minds. When we turn our attention to the cleanliness of our thoughts we truly start to understand how much of our behavior isn’t actually under our control. It’s not so much dirty thoughts about the guy next door that are the problem, but our patterned responses to the world, as most of the time we are not interacting with the world itself but rather our preconceptions and limited understanding of that world. We see the world through the haze of our fears, inadequacies and personal prejudices. The greatest step towards happiness is giving yourself the space to see things clearly. Only then can you understand yourself and your place in the world.
To one whose self is his body, death of the body is death of the self. But for one whose self is his love, awe and faith, there is no death, only a passing. From a state of confinement in the body, he makes the passage to liberation. He continues to work within this world, and even more so than before.
The Talmud says that Jacob, our father, never died. Moses, also, never died. Neither did Rabbi Judah the Prince. They were very high souls who were one with Truth in an ultimate bond—and since Truth can never die, neither could they.
Yes, in our eyes we see death. A body is buried in the ground, and we must mourn the loss. But this is only part of the falseness of our world. In the World of Truth, they are still here as before.
And the proof: We are still here. For if these high souls would not be with us in our world, all that we know would cease to exist.