9th

The earliest definitions and expositions on Tantra come from the ancient texts of Panini, Patanjali and the literature of the language-focussed, ritual-oriented Mimamsa school of Hindu philosophy. The 5th-century BCE scholar Panini in his Sutra 1.4.54–55 of Sanskrit grammar, cryptically explains tantra through the example of "Sva-tantra" (Sanskrit: स्वतन्त्र), which he states means "independent" or a person who is his own "warp, cloth, weaver, promoter, karta (actor)". Patanjali in his Mahābhāṣya quotes and accepts Panini's definition, then discusses or mentions it at a greater length, in 18 instances, stating that its metaphorical definition of "warp (weaving), extended cloth" is relevant to many contexts. The word tantra, states Patanjali, means "principal, main". He uses the same example of svatantra as a composite word of "sva" (self) and tantra, then stating "svatantra" means "one who is self-dependent, one who is his own master, the principal thing for whom is himself", thereby interpreting the definition of tantra. Patanjali also offers a semantic definition of Tantra, stating that it is structural rules, standard procedures, centralized guide or knowledge in any field that applies to many elements. The ancient Mimamsa school of Hinduism uses the term tantra extensively, and its scholars offer various definitions. For example: Medieval texts present their own definitions of Tantra. Kāmikā-tantra, for example, gives the following explanation of the term tantra:

I found a song, Once Upon a Time and it sang a rhyme aligned with signs within the lines, as it colored in its own technique, (some might say applique... or oblique) but not appliqué unless, as you say... "along with me" now repeat after three one, two, unbuckle my shoe - under the floor, they always want more... skip the four, and count the score. Then the rest came up from the nest. They heard the cries of the kitty obsessed. But they could not believe, what their own eyes could see, so they hid and spied for the Spire's True Test.

So cheated? How cheated do you feel?

man, nobody could ever, EVER deny that.. are you serious? get real dude

my head is tilted and mark foote is a fat ass it all evens out

the weeds bright green, spring what does a Word really mean? no one gives a shit

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Might as well bring this into the mix for some additional enrichment: Tibetan Zen.pdf

The movement regarding practices variously referred to as "self-liberation" or "natural liberation" originated with the Mahasiddhas of India. They were passed from the Mahasiddhas of India to Tibet, and then these practices were continued by the Tibetans and further developed by them. https://earlytibet.files.wordpress.com/2007/06/vanschaik_2004.pdf However, the application of yoga to cultivate the "siddhi of perfecting" was not a "recent" development in the middle ages.

A Pleb about town. Catches the Emperor's Eye. Let the Games begin.

First of all, this is pretty cute. Second, here are some more words. And finally, ...

...To The Pearl... circles unchecked squares suspect for you see my friend this is the end of everything that stands up in around the bend and back again all up in your face and then steps are traced back to that place back again for you my friend to all upend that space within for you see somehow wherein allowed the round goes round down to ascend ...The Food Of Love...

If you wish to engage in the path of desire, the ever-present object, Do not perceive inner or outer, self or other. To understand this in itself, it has been presented as natural liberation. Although in the truth body the three kayas are inseperable, If you practice, distinct results arise. Oh! When you realize their inseparability, wrong views are quickly destroyed If you understand the unborn emptiness as indivisible and the point of contact, the forest and leaves have no basis. Dualistic compassion, which is not understanding contact, Is a cause for pollution, leading one to undergo the experience of samsara Emptiness and compassion are inseparable and devoid of arising Whoever is free from hope and fear of nirvana and samsara, not finding body and mind, rests naturally in non-thought. Suchness is not found by the intellect; it is self-arising. - Saraha

10 - 9 = 1 In China, the mythological tale of the Ten Suns and the archer Yi, who shoots down nine of the suns, is also a source for the mythical Mulberry Tree. The Mulberry Tree, or Fu Sang, is obliquely defined as a kind of “spirit tree” from which the “suns go out,” or that somehow provided “support” for the suns. The tree was said to reach down into the watery underworld or to originate in a whirlpool of water. In China, the tree is alternately called the Fu Mu--a term that immediately calls to mind an Egyptian word Mu that is sometimes seen as a counterpart to the Dogon concept of Nu in references to the primordial waters. In the Egyptian hieroglyphic language, the Mulberry Tree is expressed by two words, and a symbolic reading of each suggests that their meanings relate to how the bending or warping force of gravity causes waves to evolve in the shape of a spiral that is responsible for the formation of mass. This spiral would be comparable to the one associated with the Dogon egg of the world. However if we apply our symbolic method of reading Egyptian hieroglyphs, it becomes clear that the first of these words, pronounced "Mry-T", meets our criteria for a defining word--a word whose glyphs symbolically define a concept that is to be associated with its unpronounced trailing glyph. In this case, the trailing glyph consists of the figure of a tree that is overlaid with the figure of a branch, and so might reasonably convey the symbolic meaning of “branch of a tree.” This image, which agrees with statements given within the Chinese myths themselves, leads us to think that one purpose of the mythical concept of the Mulberry Tree might be to draw our attention to the branches. If we imagine an ancient teacher looking for an object in nature to symbolize the complex concept of the fundamental lemma - https://en.wikipedia.org/wiki/Lemma_(mathematics) - of matter, the branch of the Mulberry Tree seems like a fairly inspired choice. Furthermore, we can see that the leaves of the Mulberry Tree can sometimes take the shape of a stylized profile of birds. Meanwhile, the round, unopened buds of the White Mulberry tree present an image that calls to mind the Chinese and Egyptian sun glyph itself. We have seen that by the Greco-Roman period Isis was esteemed as "beloved" and "loving" in Greek. From the hymns in her temple at Philae, we discover that in the Ptolemaic period Isis was definitely deemed "Mery" in Egyptian as well, such as in Hymn V, in which Isis is called "beloved"—Mry(t)-twice, using the single hieroglyph In one stanza of this hymn, Isis is labeled, "The female Horus, beloved of the Great Horus," while in another she is the "daughter of Re, beloved of his very heart." In Hymn IV, found in Room X above the main text, Isis is called "the Great, God's mother, Lady of Philae, Lady of Heaven, Mistress of all gods, the beloved, giving life like Re...". In the transliteration, therefore, appears the word mry(t). Again, in a hymn in Room VII, Isis is labeled "Beloved of Re"—Mry(t) Re— as she is also in Hymn VIII, using the same hieroglyph as in Hymn V.5 In the transliteration Mry(t) or merit, the feminine suffix "t" is used to emphasize that it is Isis who is the subject of the epithet: She herself is the beloved. However, the final "t" was eventually unwritten and unspoken, as Wiedemann relates: "In later times the pronunciation of the t was dropped..." 8 - 1 = 7 One of the simplest examples of a mathematical concept that can be expressed in terms of a fundamental lemma is the act of counting from one to ten. The Chinese myth of the ten suns, in which the archer Yi is said to shoot nine of the suns from the sky--leaving only the tenth--can be seen as symbolically illustrating, within the narrative of a mythic storyline, the concept of counting from one to ten. Egyptian words for “branch” are written with symbols that we associate with the processes of the formation of matter. These include the image of a fish, which we interpret within Dogon cosmology to symbolize the processes by which waves come to be transformed into mass or matter following an act of perception. These symbols include the spiral shape that in the Dogon creation tradition is understood to inscribe the endpoints of the egg’s seven rays, which are said to be of increasing length. It is by way of this symbolism that the shape of the spiral comes to characterize the egg of the world. The symbols include the hemisphere glyph that we take to symbolize mass or matter, and they also include the Egyptian three-stemmed plant glyph that, in our view, symbolizes the tree of life and the three Worlds of matter. In string theory, formulas are used to define how matter will behave in its wavelike form, to predict the likely attributes of the Calabi-Yau space, to calculate the sizes and masses of various fundamental particles, and to extrapolate how matter then emerges from its various component elements. In other words, just as the Mulberry Tree symbolism states, the concept of the fundamental lemma applies to the First World of matter as waves, to the Second World of the Calabi-Yau space, and to the Third World of matter as we perceive it. Ultimately, these structures uphold and support the concept of time, concepts symbolized in the written languages of various cultures by the sun glyph. The Germanic words for "Sun" have the peculiarity of alternating between -l- and -n- stems, Proto-Germanic *sunnon (Old English sunne, Old Norse, Old Saxon and Old High German sunna) vs. *sôwilô or *saewelô (Old Norse sól, Gothic sauil, also Old High German forms such as suhil). This continues a Proto-Indo-European alternation *suwen- vs. *sewol- (Avestan xweng vs. Latin sol, Greek helios, Sanskrit surya, Welsh haul, Breton heol, Old Irish suil "eye"), a remnant of an archaic, so-called "heteroclitic", declension pattern that remained productive only in the Anatolian languages. 1 + 8 = 9 138. I know that I hung, on a windy tree for all of nine nights, wounded with a spear, and given to Odin, myself to myself, on that tree, which no one knows from what roots it runs. 139. They did not refresh me with bread or drinks. I gazed down. I grasped the runes, screaming, I grasped them. Again I fell from there. 140. Nine Great Songs I learned from the famous Son of Bolthor, Bestla's father. I drank of the precious libation: the outpoured Odrerir. 141. Then I began to bear fruit, and become wise, and to grow and thrive; one word lead to another word, one deed lead to another deed. 142. You will find runes and interpreted symbols, very expansive symbols, very solid symbols, designed by the Divine Ones, painted by the Sage, and carved by the Elder of Gods: 143. Odin amongst the Aesir; but before the elves, Dainn, Dvalinn before the dwarves, Asvidr before the giants. I carved some myself. 144. Do you know how to carve? Do you know how to interpret? Do you know how to paint? Do you know how to demonstrate? Do you know how to wish? Do you know how to sacrifice? Do you know how to give? Do you know how to release? 145. "Better not wish, than to sacrifice too much a gift always costs something Better not give, than to release too much" was carved by the Thunder before mankind came to be, where he ascended when he returned - Prose Edda -- 7.46.1 To Rudra bring these songs, whose bow is firm and strong, the self-arisen God with swiftly-flying shafts The Wise, the Conqueror whom none may overcome, armed with sharp-pointed weapons: may he hear our call. 7.46.2 He through his lordship thinks on beings of the earth, on heavenly beings through his high imperial sway. 1.43.4 To Rudra Lord of sacrifice, of hymns and balmy medicines, We pray for joy and health and strength. 7.46.2 Come willingly to our doors that gladly welcome thee, and heal all sickness, Rudra, in our families. 1.43.5 He shines in splendour like the Sun, refulgent as bright gold is he, The good, the best among the Gods. 2.33.2 With the most saving medicines which thou givest, Rudra, may I attain a hundred winters. Far from us banish enmity and hatred, and to all quarters maladies and trouble. 2.33.3 Chief of all born art thou in glory, Rudra, armed with the thunder, mightiest of the mighty. Transport us over trouble to well-being repel thou from us all assaults of mischief. 2.33.9 With firm limbs, multiform, the strong, the tawny adorns himself with bright gold decorations: The strength of Godhead never departs from Rudra, him who is Soverign of this world, the mighty. 2.33.14 May Rudra's missile turn aside and spare us, the great wrath of the impetuous One avoid us. Turn, Bounteous God, thy strong bow from our princes, and be thou gracious to our seed and offspring. 7.46.3 May thy bright arrow which, shot down by thee from heaven, flieth upon the earth, pass us uninjured by. Thou, very gracious God, hast a thousand medicines: inflict no evil on our sons or progeny. 1.43.6 May he grant health into our steeds, wellbeing to our rams and ewes, To men, to women, and to kine. 7.46.4 Slay us not, nor abandon us, O Rudra let not thy noose, when thou art angry, seize us. Give us trimmed grass and fame among the living. Preserve us evermore, ye Gods, with blessings. 1.43.7 O Soma, set thou upon us the glory of a hundred men, The great renown of mighty chiefs. 1.43.8 Let not malignities, nor those who trouble Soma, hinder us. Indu, give us a share of strength. 1.43.9 Soma! head, central point, love these; Soma! know these as serving thee, Children of thee Immortal, at the highest place of holy law. - Rig Veda

"Or do you perhaps think that the Father is a lover of mankind, or that he is won over without prayers, or that he grants remission to one on another's behalf, or that he bears with one who asks? "For he knows the desire, and also what it is that the flesh needs! "Is it not this flesh that desires the soul? For without the soul, the flesh does not sin, just as the soul is not saved without the spirit. "But if the soul is saved when it is without evil, and the spirit is also saved, then the flesh becomes free from sin. For it is the spirit that raises the soul, but the flesh that kills it - that is, it is that which kills itself. "Verily, I say unto you, he will not forgive the soul its sin by any means, nor the flesh its guilt; for none of those who have worn the flesh will be saved. Do you think that many have found the kingdom of heaven? Blessed is he who has seen himself as a fourth one in heaven! "Hearken to the word, understand knowledge, love life, and no one will persecute you, nor will anyone oppress you, other than you yourselves. "O you wretches; O you unfortunates; O you pretenders to the truth; O you falsifiers of knowledge; O you sinners against the Spirit: can you still bear to listen, when it behooved you to speak from the first? Can you still bear to sleep, when it behooved you to be awake from the first, so that the kingdom of heaven might receive you? "Verily, I say unto you, had I been sent to those who listen to me, and had I spoken with them, I would never have come down to earth. So, then, be ashamed for these things." "Behold, I shall depart from you and go away, and do not wish to remain with you any longer, just as your yourselves have not wished it. "Now, therefore, follow me quickly. This is why I say unto you, 'For your sakes I came down.' You are the beloved; you are they who will be the cause of life in many." And when we had heard these words, we became glad, for we had been grieved at the words we have mentioned before. But when he saw us rejoicing, he said, "Woe to you who lack an advocate! Woe to you who stand in need of grace! Blessed will they be who have spoken out and obtained grace for themselves. Liken yourselves to foreigners; of what sort are they in the eyes of your city? Why are you disturbed when you cast yourselves away of your own accord and separate yourselves from your city? Why do you abandon your dwelling place of your own accord, making it ready for those who want to dwell in it? O you outcasts and fugitives, woe to you, for you will be caught!" - Apocryphon of James

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