Mīṭhī vāṇī Dharama kī,
misarī ke se bola.
Kalyāṇī maṅgalamayī,
bharā amṛtarasa ghola.
Sweet are the words of Dhamma,
each phrase like crystallized sugar,
yielding welfare and happiness,
suffused with the taste of the deathless.
–S.N. Goenka
Mīṭhī vāṇī Dharama kī,
misarī ke se bola.
Kalyāṇī maṅgalamayī,
bharā amṛtarasa ghola.
Sweet are the words of Dhamma,
each phrase like crystallized sugar,
yielding welfare and happiness,
suffused with the taste of the deathless.
–S.N. Goenka
The Hanged Man can signify some delays with something you are trying to do, and letting go.With delays, it’s very important to be able to distinguish the things you have control over in this life, and things you do not. When talking about creative work, David Lynch, the famed auteur and proponent of Transcendental Meditation, says “You concentrate on your work, you do the best you can, and when it comes time you release control, realizing it’s in the hands of fate.” |
This idea isn’t only applied to creative work, though as a writer, I’m also well-versed in the art of waiting. Waiting for people to read my work, to publish it, waiting for that next-level career moment to come.Again, this is not strictly applicable only to people in the arts. We all want to get ahead in our careers, be at the end result, or get the end result of a situation, but right now this card says to learn to let go of the outcome.This also includes love and relationships. When you aren’t at the result you want, focus on the present and what you have control over. As a writer, I just keep producing more work, or try to spend time filling myself out more, trying to live a full life. I advise you to do the same in your own way.Control by letting go, and you’ll return to a more balanced state. Remember, everything in its own time.My mentor always says, the twilight zone between where we are and where we will be can be a time when we mentally get ourselves into trouble if we aren’t careful. So be aware, and trust. As far as another version of letting go – a lot of us like to hold onto outdated ideas, thoughts, feelings for people who don’t belong to us. We torture ourselves, because when we release into the unknown, we are doing just that. The unknown isn’t easily defined, but with a little faith that it could hold something better, something that makes us new, something that expands our worlds, by focusing on possibility, that might make everything a little easier. Don’t be afraid to let go of certain things so you can be exactly who you want to become. To try things that are new and what you might currently deem out of character. Let go, be you, be new. All the best, Libby |
The term ‘Absolute’ in ancient and modern metaphysics refers to that which transcends all manifestations, differentiations and distinctions. When the terms ‘absolute’ and ‘relative’ are used together as correlatives, each is dependent on the other for its meaning. There is evidently a significant difference between the term ‘absolute’ per se and when it is used as a correlative term. The philosophical connection between these two uses of the term ‘absolute’ has a mystical and ethical importance, which is crucial to our understanding. The Absolute is transcendent, in relation to both Being and non-Being. At the same time, it is a well-tested maxim that to be is to be intelligible. This standpoint is truly Platonic and is the primary root of absolute idealism. Plato himself was an objective idealist, unlike subjective idealists of the Berkeleian or the later Yogachara schools, which deny that the world has any reality apart from the thoughts and conceptions of beings. For the objective idealist the world, though deeply rooted in ideal forms, archetypal thoughts and a hidden realm of noumenal reality, also mirrors that fecund reality in the entire vast assemblage of variegated forms moving in the panoramic region of particulars.
For Plato, anything that exists can, in principle, become an object of thought, of cognition and, therefore, of what we call shareable knowledge, at different degrees of individual apprehension. The other tradition, which is also old, but which has come to dominate in the last three centuries with monopolistic pretensions, is that of empiricism, wherein to be is to be experienced. There is a significant difference between intelligibility in thought and what we may call experience, which inevitably has an element that is common and concrete among all beings. It customarily pertains to the prosaic sensory world of external objects and all the complex connections between them. ‘Experience’, in this sense, is central to the empirical conception of the known yet shifting boundaries of reality and causality, of identity and inter-connection.
Regardless of each of these standpoints, if the transcendental Absolute is by its very nature both beyond and also within every atom in the worlds of relativity, the use of ‘absolute’ and ‘relative’ as correlative, contrasting terms becomes comprehensible, reliable and meaningful. It is reliable as a means of measurement in science and mathematics. It is meaningful as a basis of appraisal in ethics and aesthetics and, in general, comprehensible as a basis of grading in regard to all finite objects and subjects, contexts, conditions and states. In other words, as long as we can speak of more or less, greater or lesser, more true, more beautiful and more good, or, less true, less beautiful and less good, as long as we can make all these discriminations in the world of particulars, it is indeed possible for us to use consistently as a pair of opposites the terms ‘absolute’ and ‘relative’. An example from science immediately comes to mind, the notion of absolute temperature, which in fact is not based upon any ultimate zero point, but conventionally and sensibly upon a certain degree which has become the effective standard of measurement because, below that temperature, gases cease to coalesce. The entire concept of absolute temperature is related to the known laws of thermodynamics and, in this sense, there is something conventional about it. All measurements of temperature gauged by it are meaningful in relation to a norm that has been taken as fixed because it is both conceptually and practically convenient. That is, it is operationally convenient in understanding the behavior of gases.
When we use the term ‘absolute’ in regard to any limited context, as for example when we say, “This is absolutely true”, we mean ‘without qualification’. We implicitly draw a contrast with a whole lot of other things which will need qualifications, or which have a lesser sphere of reference, or which refer with much less degree of relevance and intensity to that situation. We are perfectly familiar with using these terms ‘absolute’ and ‘relative’ as correlates. And yet, neither of these has anything to do with the intrinsic transcendence of what we call the Absolute. But because it is immanent in every atom, the most transcendental is also the most immanent, though hidden to the gaze of the physical eye and hidden also to the purview of the perceiving mind as it normally functions. Therefore, it is not surprising that what is so supremely transcendental also enters always and everywhere as an often overlooked element in our agreed appraisals in a world of relativities.
Philosophically, the Absolute is “unthinkable and unknowable”, in the words of the Mandukya Upanishad, and yet partially apprehensible and cognizable by contrast with what we can know or apprehend of the relative. To say that it is unthinkable and unknowable is merely to say that all thinking and all knowing must fall far short of the very reality, the very nature, the very essence of the Absolute. But to say that it is apprehensible and knowable by contrast with what we know of the relative simply means that we may know something, may have some apprehension, even of what is indefinitely large, extremely remote, or conceptually transcendental such as when we talk of an ideal number or an ideal point, or when we talk of the ideal of perpetual motion. All of these are perfectly meaningful because they serve as standards of reference or as means of negation and transcendence of all that is on a lesser scale by some implicit standard of commensuration. Such a standard is implicit because commensuration may pertain to a vast array of particulars, and then take a big jump — what is sometimes called a conceptual shift or quantum leap — to the notion of an ideal or an absolute level. Yet this is intelligible and manageable. Indeed, it is also widely relevant because of the mathematical notion of the actual infinite, which is a concrete notion in applied science, in mechanics and in some of the influential geometries of the last hundred years.
To say this is to lend meaningfulness as well as a due measure of agnosticism to all modes of knowing. It is to give limit and value to all levels of being and reality, but, at the same time, recognize the relative illusoriness of all states and conditions. This noetic standpoint is somewhat difficult to sustain today even in theory, let alone in practice. And yet, it is truly challenging to intellectual indolence and mental passivity, to non-exertion and non-trying, as well as to the deep-seated incurable craving in human beings for certainty and finality in a world of ever-changing phenomena. Above all, it is a helpful corrective to the unconscious but sometimes explicit obsessional tendency to absolutize the relative, as well as implicitly to settle for some frozen image or stipulated relativation of the Absolute.
Raghavan Iyer
The Gupta Vidya II
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kasī — ploughing, cultivation of the soil
Āo prāṇī viśva ke,
suno Dharama kā gyāna.
Isameṅ sukha hai śānti hai,
mukti, mokṣa, niravāṇa.
Āo logo viśva ke,
suno Dharama kā gyāna.
Isameṅ sukha hai śānti hai,
Isameṅ hai niravāṇa.
Come, beings of the universe!
Listen to the wisdom of the Dhamma.
In this lies happiness and peace,
liberation, deliverance, nibbāna.
Come, beings of the universe!
Listen to the wisdom of the Dhamma.
In this lies happiness and peace,
In this lies nibbāna.
–S.N. Goenka
Sukha vyāpe isa jagata meṅ,
dukhiyā rahe na koya.
Jana jana mana jāge Dharama,
jana jana sukhiyā hoya.
Jana jana maṅgala hoya,
sabakā maṅgala hoya.
May happiness spread through the world,
may no one remain wretched,
may the Dhamma arise in the minds of all,
may everyone be contented,
may everyone be happy,
may all be happy.
–S.N. Goenka
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– 4 large boneless, skinless chicken breasts
– 3 cups broccoli florets
– 1 1/2 cups shredded cheddar cheese
– 2 oz. cream cheese, at room temp
– 1 Tablespoon chopped fresh chives or other fresh herbs
– Garlic powder, cumin, or other spices
– 1/4 cup olive oil, divided
– Preheat the oven to 400°F.
– Place the broccoli in a microwave-safe bowl then add 2 tablespoons water. Cover the bowl (a large plate works best) then microwave the broccoli for 2 minutes.
– Remove the broccoli from the microwave and drain it very well on paper towels.
– Chop the broccoli into small, pea-sized pieces then add it back to the bowl.
– To the bowl, add the cheddar cheese, cream cheese, chives, 1/4 teaspoon salt, and 1/4 teaspoon pepper. Stir until well-combined.
Arrange the chicken breasts on a cutting board, and using a sharp knife, cut a deep pocket lengthwise into each chicken breast without cutting all the way through to the other side.
– Divide the broccoli mixture among the chicken breasts, pressing it firmly into each pocket.
– Season the outsides of the chicken breasts on both sides with garlic powder, salt, pepper, and any other preferred spices.
– Divide the olive oil among two ovenproof skillets set over medium heat. Once the oil is hot, add two chicken breasts to each pan.
– Sear the chicken for 3 minutes on one side then flip it once and sear an additional 2 to 3 minutes.
– Transfer the skillets to the oven and continue cooking the chicken breasts until the thickest part of each breast reaches 165°F, 10 to 15 minutes.
– Remove the chicken breasts from the oven and serve.
And Enjoy…!
Source. Baked Chicken
Dṛṣya aura adṛṣya saba,
prāṇī sukhiyā hoṅya.
Niramala ho, nirabaira hoṅ,
sabhī nirāmaya hoṅya.
Visible or invisible,
may all beings be happy,
pure-minded, without enmity;
may all be freed of ills.
–S.N. Goenka
° 2 tbsp. olive oil
° 2 tbsp. brown sugar
° 2 tbsp. garlic powder
° 1 C. paprika
° 2 tbsp. onion powder
° 2 tbsp. chili powder
° ½ tsp. salt
° ¼ tsp. pepper
° 2 lbs. chicken wings, drumsticks and wings separated
° ½ cup Louisiana hot sauce
° ½ cup blue cheese dressing
Before you begin, clean all countertops and wash your hands with soap and warm water. Also remember to wash utensils and cutting boards as well as your hands after any contact with raw meat or eggs. Avoid cross-contamination by using a different plank for meat and other foods. Be sure to cook your food to safe temperatures and refrigerate leftovers within two hours. For more food safety tips, visit our home food safety section.
Steps
Preheat air fryer to 400°F (200°C). In a large bowl, combine the olive oil, brown sugar, garlic powder, paprika, onion powder, chili powder, salt and pepper. Add the chicken wings to the mixture and toss to coat them well.
Place the chicken wings in batches in the basket of the air fryer. Cook for 13 to 15 minutes, turning after 7 minutes, or until wings are tender and cooked through.
Toss the chicken wings with the hot sauce until well coated. Serve with blue cheese dressing.
Enjoy !
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