Supermoon total solar eclipse March 8-9
From EarthSky, 2016
The moon turns new on March 8 or 9, 2016, depending on your time zone. The new moon happens one day before the moon reaches lunar perigee – the moon’s closest point to Earth in its orbit. Thus this new moon counts as a supermoon. It won’t be visible in our sky, but it’ll line up with the sun to create a larger-than-average effect on Earth’s oceans. Plus this new supermoon swings right in front of the sun, so if you’re at the right place on Earth, you might be able to view the new moon silhouette in front of the sun (but remember to use proper eye protection).
Who will see the March 8-9 eclipse?
Who will see the March 8-9 eclipse? Note on the worldwide map above that the path of totality (in dark blue) passes mainly over the waters of the Pacific Ocean. Only those along that long yet narrow path can see the total eclipse of the sun. The path of totality starts at sunrise in the Indian Ocean to the west of Indonesia, and then goes eastward across the Indian and Pacific Oceans until it ends to the west of North America at sunset. Continue reading
1883 Eruption of Krakatoa
The 1883 eruption of Krakatoa in the Dutch East Indies (now Indonesia) began in the afternoon of August 26, 1883, and culminated with several destructive eruptions of the remaining caldera. On August 27, two-thirds of Krakatoa collapsed in a chain of titanic explosions, destroying most of the island and its surrounding archipelago.
It was one of the deadliest and most destructive volcanic events in recorded history, with at least 36,417 deaths being attributed to the eruption itself and the tsunamis it created. Significant additional effects were also felt around the world.
In the years before the 1883 eruption, seismic activity around the volcano was intense, with earthquakes felt as far away as Australia. Beginning 20 May 1883, steam venting began to occur regularly from Perboewatan, the northernmost of the island’s three cones. Continue reading
Senoi, Kilton Stewart and The Mystique of Dreams:
Further Thoughts on an Allegory About an Allegory
by G. WILLIAM DOMHOFF
“Senoi” dream theory, which is centered around the idea that we should share and control our dreams for spiritual development, is an attractive theory said to derive from an appealing, non-violent people living simply in the highlands of Malaysia. But the real story of “Senoi” dream theory can be a painful one for at least two reasons that go beyond the usual academic conflicts over the validity and usefulness of ideas. First, some people in the United States and elsewhere make their living off of it by leading dream groups; they therefore have more at stake than do professors who are secure in their jobs whether their ideas pan out or not. Second, the theory resonates with deeply held cultural and spiritual values that almost compel people to believe it; they therefore become very upset when it is questioned. Continue reading
The Selling of the Senoi
By ANN FARADAY and JOHN WREN-LEWIS
It has been said that when religions are faced with new discoveries challenging their authority, they react in three predictable stages: first, “It’s not true”; second, “It’s wicked”; and third, “We knew it all along so why make a fuss about it?” A remarkably similar process is currently taking place amongst True Believers in the religion of so-called “Senoi dream control.”
Their first protest, when reports began to appear in the late 1970s denying that the Senoi tribe of Malaysia really practice dream manipulation, was to accuse the “militaristic Malaysian government” of suppressing both the gentle aborigines and their secret of non-violence. It was even seriously suggested that all visitors, including professional researchers, were ushered into jungle “concentration camps” where brainwashed Temiar, speaking through government interpreters, denied all knowledge of a dream control culture. Great care was taken, so the story went, to see that outsiders never penetrated to the hidden remnant of Temiar/Senoi who had escaped from government surveillance to keep their traditions alive in the jungle depths. Continue reading
Ling qi Jing
Lingqijing (or Ling Ch’i Ching; 靈棋經 lit. “Classic of the Divine Chess”) is a Chinese book of divination. The first commented edition of the work appeared in the Jin Dynasty. Legend has it that the strategist Zhang Liang got it from Huang Shigong, a semi-mythological figure in Chinese history.
As the name of the work suggests, the work tells of how to divine with tokens like Chinese chess or xiangqi (象棋) pieces, instead of the traditional turtle shells or yarrow stalks [or coins] used in I Ching.
Twelve chess pieces are used; each is a disc with a character on one side, and unmarked on the other. Four have the character for “up” (上, pronounced shang), four have the character for “middle” (中, zhong), and four have the character for “down” (下, xia), representing the Three Realms: Heaven (天, tian), Humanity (人, ren), and Continue reading
Astrology, Karma & Nidanas
By Kim Graae Munch, 2012
Nidanas and the Zodiac
The twelve Nidanas are the karmic powers keeping man reincarnating on the Earth. This is an experiment where I test the thesis: “They are the powers of the Zodiac, but they are not following the same sequence around the Zodiac as the star signs.”
The twelve Nidanas consists of three groups, the first group of four is the Cardinal signs, the next group are the Mutable and the last group are the Fixed star signs. In the following tables and zodiac I have placed the Nidanas on the zodiac following these principles. The following paragraph is by Rudolf Steiner, the tables are extended by me and the figure is my design, and I had reformatted and added star signs.
Nidanas and the Signs
When man returns from Devachan, the astral, etheric and physical forces arrange themselves around Continue reading
Acalanatha, the wrathful manifestation of Mahavairocana, and the principal deity invoked during the goma ritual.
Shingon Buddhism (真言宗 Shingon-shū) is one of the mainstream major schools of Buddhism in Japan and one of the few surviving Vajrayana lineages in East Asia, originally spread from India to China through traveling monks such as Vajrabodhi and Amoghavajra. Known in Chinese as the Tangmi, these Esoteric teachings would later flourish in Japan under the auspices of a Buddhist monk named Kūkai (空海), who traveled to Tang China to acquire and request transmission of the esoteric teachings. For that reason, it is often called Japanese Esoteric Buddhism, or Orthodox Esoteric Buddhism.
The word “Shingon” is the Japanese reading of Chinese: 真言 Zhēnyán “True Words”, which in turn is the Chinese translation of the Sanskrit word “mantra” (मन्त्र). Continue reading
The famous torii at Itsukushima Shrine, a Ryōbu-style torii.
A torii (鳥居, lit. bird abode) is a traditional Japanese gate most commonly found at the entrance of or within a Shinto shrine, where it symbolically marks the transition from the profane to the sacred. The presence of a torii at the entrance is usually the simplest way to identify Shinto shrines, and a small torii icon represents them on Japanese road maps. They are a common sight at Japanese Buddhist temples too, where they stand at the entrance of the temple’s own shrine, called chinjusha (鎮守社, tutelary god shrine) and are usually very small.
Their first appearance in Japan can be reliably pinpointed to at least the mid-Heian period, because they are mentioned in a text written in 922. The oldest existing stone torii was built in the 12th century and belongs to a Hachiman Shrine in Yamagata prefecture. The oldest wooden torii is a ryōbu torii at Kubō Continue reading