Saturday, March 26, 2011

Osho Discourses: Anger and Sadness

Osho Discourses: Anger and Sadness

Question:Osho, I can feel myself moving from anger into sadness. I don't know whether I should try and get the anger out or just let it explode inside.

Osho:

Anger and sadness are both the same. Sadness is passive anger and anger is active sadness. Because sadness comes easy, anger seems to be difficult. because you are too much in tune with the passive.

It is difficult for a sad person to be angry. If you can make a sad person angry, his sadness will disappear immediately. It will be very difficult for an angry person to be sad. If you can make him sad, his anger will disappear immediately.

In all our emotions the basic polarity continues -- of man and woman, yin and yang, the male and the female. Anger is male, sadness is female. So if you are in tune with sadness, it is difficult to shift to anger, but I would like you to shift. Just exploding it within won't help much because again you are seeking some way of being passive. No. Bring it out, act it out. Even if it looks nonsense, then too. Be a buffoon in your own eyes, but bring it out.

If you can float between anger and sadness, both become similarly easy. You will have a transcendence and then you will be able to watch. You can stand behind the screen and watch these games, and then you can go beyond both. But first you have to be moving easily between these two. otherwise you tend to be sad and when one is heavy, transcendence is difficult.

Remember, when two energies, opposite energies, are exactly alike, fifty-fifty, then it is very easy to get out of them, because they are fighting and cancelling each other and you are not in anybody's grip. Your sadness and your anger are fifty-fifty, equal energies, so they cancel each other. Suddenly you have freedom and you can slip out. But if sadness is seventy percent and anger thirty percent, then it is very difficult. Thirty percent anger in contrast with seventy percent sadness means forty percent sadness will still be there and it will not be possible; you will not be capable of easily slipping out. That forty percent will hang over you.

So this is one of the basic laws of inner energies -- to always let the opposite polarities come to an equal status, and then you are able to slip out of them. It is as if two persons are fighting and you can escape. They are so engaged with themselves that you need not worry, and you can escape. Don't bring the mind in. Just make it an exercise.

You can make it an everyday exercise; forget about waiting for it to come. Every day you have to be angry -- that will be easier. So jump, jog. scream, and bring it. Once you can bring it for no reason at all, you will be very happy because now you have a freedom. Otherwise even anger is dominated by situations. You are not a master of it. If you cannot bring it, how can you drop it?

Gurdjieff used to teach his disciples never to start by dropping anything. First start by bringing it in, because only a person who can create anger on demand can be capable of dropping it on demand -- simple mathematics. So Gurdjieff would tell his disciples to first learn how to be angry. Everybody would be sitting and suddenly he would ay, "Number One, stand up and be angry!" It looks so absurd.

But if you can bring it.... And it is always available, just by the comer, you just have to pull it in. It comes easily when anybody provides an excuse. Somebody insults you -- it is there. So why wait for the insult? Why be dominated by the other? Why can't you bring it yourself? Bring it yourself!

In the beginning it looks a little awkward, strange, unbelievable, because you have always believed in the theory that it is somebody else whose insult has created the anger. That's not true. Anger has always been there; somebody has just given an excuse for it to come up. You can give yourself an excuse. Imagine a situation in which you would have been angry, and become angry. Talk to the wall and say things, and soon the wall will be talking to you. Just go completely crazy. You have to bring anger and sadness to a similar status, where they are exactly proportionate to each other. They will cancel each other out and you can slip away.

Gurdjieff used to call this "the way of the sly man" -- to bring inner energies to such a conflict that they are engaged together cancelling each other, and you have the opportunity to escape. Try it, mm?

The Perry Bible Fellowship

The Perry Bible Fellowship

The Perry Bible Fellowship

The Perry Bible Fellowship

Buttersafe – Updated Tuesdays and Thursdays » Archive » The 98% Degree

Buttersafe – Updated Tuesdays and Thursdays » Archive » The 98% Degree
The 98% Degree

Buttersafe – Updated Tuesdays and Thursdays » Archive » Imaginary Brakes

Buttersafe – Updated Tuesdays and Thursdays » Archive » Imaginary BrakesImaginary Brakes

Buttersafe – Updated Tuesdays and Thursdays » Archive » Thinking Out Loud

Buttersafe – Updated Tuesdays and Thursdays » Archive » Thinking Out LoudThinking Out Loud

Buttersafe – Updated Tuesdays and Thursdays » Archive » Ducks

Buttersafe – Updated Tuesdays and Thursdays » Archive » DuckDuckss

Buttersafe – Updated Tuesdays and Thursdays » Archive » Dispelling Age-Old Myths

Buttersafe – Updated Tuesdays and Thursdays » Archive » Dispelling Age-Old MythsDispelling Age-Old Myths

Buttersafe – Updated Tuesdays and Thursdays » Archive » Dragons

nsDragons

Buttersafe – Updated Tuesdays and Thursdays » Archive » Arbitrary Potato and the Most Beautiful Woman in the World

Buttersafe – Updated Tuesdays and Thursdays » Archive » Arbitrary Potato and the Most Beautiful Arbitrary Potato and the Most Beautiful Woman in the WorldWoman in the World

Buttersafe – Updated Tuesdays and Thursdays » Archive » Honor is a Palindrome

Buttersafe – Updated Tuesdays and Thursdays » Archive » Honor is a PalindromeHonor is a Palindrome

Buttersafe – Updated Tuesdays and Thursdays » Archive » Making Baskets

Buttersafe – Updated Tuesdays and Thursdays » Archive » Making BasketsMaking Baskets

Buttersafe – Updated Tuesdays and Thursdays » Archive » Traps

Buttersafe – Updated Tuesdays and Thursdays » Archive » TrapsTraps

Buttersafe – Updated Tuesdays and Thursdays » Archive » Quick Draw

Buttersafe – Updated Tuesdays and Thursdays » Archive » Quick DrawQuick Draw

Calvin and Hobbes Comic Strip, November 25, 1985 on GoComics.com

Calvin and Hobbes Comic Strip, November 25, 1985 on GoComics.comCalvin and Hobbes

xkcd: Fuck Grapefruit

xkcd: Fuck GrapefruitFuck Grapefruit

xkcd: Barrel - Part 1

Barrel - Part 1

xkcd: Not Really Into Pokemon

xkcd: Not Really Into Pokemon
Not Really Into Pokemon

Being Cool Has Two Rules You Must Remember | The Best Article Every day

Being Cool Has Two Rules You Must Remember | The Best Article Every day

Wednesday, March 23, 2011

Zola Jesus - Smirenye - Last.fm

Zola Jesus - Smirenye - Last.fm
Zola Jesus is the endeavor of a solitary woman named Nika Roza Danilova to simultaneously combat and invoke the approaching apocalypse using the only weapon/offering she has: her voice.

Tuesday, March 22, 2011

Swami Vivekananda

Swami Vivekananda
Swami Vivekananda
[Swami Vivekananda]
Charles Neilson photo, 1900.
12 January 1863 - 4 July 1902
Born Narendranath Dutta, Swami Vivekananda is considered one of the most influential spiritual leaders of the Vedanta philosophy and a leading exponent of both Hinduism and Yoga in the west. He was the founder of Sri Ramakrishna Math and Ramakrishna Mission, now one of the largest monastic orders of Hindu society in India.
Vivekananda’s speech at the 1893 World Parliament of Religions in Chicago, Illinois—when he spoke of the harmony of world religions and the common spirituality of humanity—"has been identified by many to mark the beginning of western interest in Hinduism". After four years of constant touring, lecturing and retreats in the west, he returned to India in 1897. He once again toured the west from January 1899 to December 1900.
Swami Vivekananda was the first Indian to be invited to accept the chair of Oriental Philosophy at Harvard University. His lectures and writings have been gathered into nine volumes.
Initiated: 1884
Anchor and Hope No. 1, Kolkotta

Sunday, March 20, 2011

Extremely Extreme « Dr. Claudia Welch

Extremely Extreme « Dr. Claudia Welch

Extremely Extreme

I was thinking lately…

I was thinking that traditionally the Aghora sect of Hinduism has, at least in part, at least according to my understanding, embraced practices that would seem extreme to non-Aghori Hindus.

Or just about anybody else. Meditating in graveyards, maybe on corpses, inviting a relationship with what others would shun, in order to arrive at acceptance of, and relationship with, Reality. They had no use for the dogma of the elite—nor the snootiness that often accompanied. In going against the momentum of mediocrity, they attempted to engage in living alchemy and embrace Reality. Of course, there are other examples of individuals preferring to live according to a Truth that landed them in trouble with the presiding ruling class or Powers that Be (or Were). Saint Francis. Jesus. Guru Arjun Dev. Boston Tea Party. You get the idea.

It has occurred to me that, today, going against the tide would have to look very different from how it would have had to look a century ago. Or even quarter of a century. These days extreme is the soup du jour. From Fear Factor to Extreme Makeover to people You Tubing your latest stunts (“this is me launching myself into a brick wall,” etc.), to photos of naked musicians covered in blood adorning popular magazines, to speeding up football (which is kind of cool, actually…see: http://www.nytimes.com/2010/12/05/magazine/05Football-t.html?_r=1&nl=todaysheadlines&emc=a210) it is hard to think of what it would be that modern society would shun as too extreme.

What would be the most extreme thing we could do now? What would out-extreme extreme? The thing we could do that would establish us as serious swimmers against the tide, as shaking off the status quo and becoming situated in our selves?

Thursday, March 17, 2011

5 Real Life Soldiers Who Make Rambo Look Like a Pussy | Cracked.com

5 Real Life Soldiers Who Make Rambo Look Like a Pussy | Cracked.com: "Yogendra Singh Yadav


Who Was He?

Yogendra Singh Yadav was a member of an Indian grenadier battalion during a conflict with Pakistan in 1999. Their mission was to climb 'Tiger Hill' (actually a big-ass mountain), and neutralize the three enemy bunkers at the top. Unfortunately, this meant climbing up a sheer hundred-foot cliff-face of solid ice. Since they didn't want to all climb up one at a time with ice-axes, they decided they'd send one guy up, and he'd fasten the ropes to the cliff as he went, so everyone else could climb up the sissy way. Yadav, being awesome, volunteered.

Half way up the icy cliff-o'-doom, enemies stationed on an adjacent mountain opened fire, shooting them with an RPG, then spraying assault-rifle fire all over the cliff. Half his squad was killed, including the commander, and the rest were scattered and disorganized. Yadav, in spite of being shot three times, kept climbing."

Wednesday, March 16, 2011

YouTube - BASE INSTRUMENTAL HARDKORE RAP INSTRUMENTAL BY JULEF

YouTube - BASE INSTRUMENTAL HARDKORE RAP INSTRUMENTAL BY JULEF: ""

YouTube - Instrumental Rap Beat 2

YouTube - Instrumental Rap Beat 2: "cocked back loaded, ready to let the bombs drop_nomatter what happens im determined to end up on top_king of the mic_ give you chills at first sight_radiatin power because of my might_im king of the game_no one else left to betray_all other challengers have been slain_therfore my kingdom has peice_but i hear troubles brewin up in the east_ now in the west_some dude claimn he da best_i dont feel like typing the rest_ thumbs up if u like"

Sunday, March 6, 2011

10 things to test before buying a used DSLR | ADIDAP

10 things to test before buying a used DSLR | ADIDAP

1. Body inspection: Let’s take out the most obvious thing first, inspect throughly the body for any trace of damage or abuse.
Minor scratches are normal and should worry you a lot, more pronounced scratches aren’t harmful either but they are story telling about the history of the camera.

2. Auto Focus accuracy: Use a lens you already know to be focusing fine and test the auto focus accuracy of the digital camera by taking some “real life” pictures of well contrasted and well lit objects using the central focus point with the lens set to its widest aperture, download the pictures to your computer and check for front/back focus. Also make sure to check that all other focus points are working, no need to test them for accuracy.

3. Sensor inspection: Shoot a defocused white wall at f/22 download the picture to your computer and check it at 100% for sensor scratches.
N.B.: Some dust spots are normal, they are often even found on brand new cameras.

4. Shutter inspection: Ideally speaking check the number of shutter actuations and compare it with the shutter life cycle of the camera you are planning to buy. If it is impossible to know the actual number of shutter actuations, inspect the shutter curtain visually for wear and damage.

5. Colors inspection: I know that colors can easily be fixed and that they are factors of a lot of things, but I have seen some DSLR which colors are really really bad, just take a couple of shots in daylight with White Balance set to Auto WhiteBalance

Goodreads | The Myth of Sisyphus and Other Essays by Albert Camus - Reviews, Discussion, Bookclubs, Lists

Goodreads | The Myth of Sisyphus and Other Essays by Albert Camus - Reviews, Discussion, Bookclubs, Lists
The Myth of Sisyphus and Other Essays
Okay, so the basic premise in this book is that there are two schools of thought involved with becoming conscious as a man. There is one in which you become conscious of God, accepting faith as the channel between this world and the next. Existence is a matter of order, one that is concrete and follows the compelling obligations towards the God whom you commit your faith.

The other option is the absurd, for which this book is written. The problem asks is it possible not to commit suicide in a meaningless world and without faith in God. The absurd man simply states, I and my plight are ephemeral, but I still choose life. Why?

The comparison to Sisyphus is made through this absurd man. A man who is doomed by the gods to perpetually push a rock up a mountain which becomes steeper as it moves up. Eventually slope takes the better of the effort and as a matter of prescribed definition the rock falls down the hill; to which, the man, Sisyphus, must start again. The absurd man follows the archetype of the Sisyphus myth of which Camus says is “wanting to know,” and in wanting to know realizing that the whole of existence is a continuous repetition, nothing is gained nor loss; “the sin of which the absurd man can feel guilt and innocence.”

This is not existentialism. It is presupposed in an existence without explanation that it is unreasonable to assume anything concrete. As Camus puts it, “the theme of the irrational, as it is conceived by the existentials, is reason becoming confused and escaping by negating itself.” He confines the absurd to, rather than negation, setting up a “lucid reasoning,” or playground for activity, and merely “noting limits” so that you are free to work within your living situation.

It’s all about cheerful compliance. Realizing you’re in the situation and you’re damned to it. Fuck it. It’s not that I’m lost in this absent void of existence, with no telling of the future and no cause for impetus. I realize that there is a chance, be it strong or tiny, that there is a vastness far beyond the compelling straits of life that leave me wondering “what’s the difference?” If I do anything, I am compelled to the possibility of it not mattering. Camus was talking about a “lucid indifference” to this. Saying, I live it. It would be a crime to strip my life of the possibility of something. Even if I am a slave I can sing. I give up on morality, a legitimization of my actions that either says this, based on prescribed foundations “okays” it or disallows it. Really, the impetus is for responsibility. What I do in this life is directly reflected in this life. If I steal, then there is recourse. If I lie; but what if someone lies to me? I guess it’s the categorical imperative, but sans morality. Morality lines things within the sights of God, establishing guilt. What is guilt? It’s mindless, an obscenity. I feel guilt for not abiding to my addiction. Who can identify the real factions of guilt, who can identify its sincerity. It’s emotional. I’d rather be rational. I’d rather see that this whole circus, a great jibe of the floating, tender inevitability of death is but a contraption set for me to build and destroy and collect and decipher. Camus said, “for the absurd man it is not a matter of explaining and solving, but of experiencing and describing. Everything begins with lucid indifference.” I am in a state of despair. Anything that I do has no value. On the other hand, I am living and I am breathing and in a strange way I have a personal freedom unpronounced by most people who establish their own freedoms. All I have to do is have faith in my freedom and like a majesty that is lain out in silver robes before me, it is there. I only have to respect that I am living in a free slate, unmitigated by a stratified moral imperative that limits so many people from following intuition and there actual imperative needs. Do you believe in destiny? That we all have a purpose and it is designated by our need to imbibe the principles of our life into a system that we can identify for ourselves. There is that mode of philosophy that says that we are the people whom we are, we are meant to be these people, this specific type of person completely genuine to himself and totally as that self. My identity is the world surrounding me combusting into a single frame that I can represent justly by my merely living life as I should be doing it. I do not need to live up to this social strata of an impartial development towards nowhere, rather I should live life as I make fit, feeling good. Feeling established. So what if my endeavors are rooted to rolling a rock up a hill at least I have something to do, in the formation of my universe I need a place to put what is concrete, even if there is nothing concrete. As analogous creatures, if we do not have any basis to compare then we are no more capable of being thoughtful than a bar of soap. I’d rather be the dirt, simply abiding to my state of being, minus the will, minus the infirmity, I’d be an obstacle for the righteous, and standing in the way I could laugh at the adversity, laugh at the spectacle of my life so deranged in its absurdity. And at the last moment before my death, that is how I could acknowledge that I was alive. Or how I am still alive, whatever.

Saturday, March 5, 2011

bheegi sili si ek raat hai - 1:40 ki last local! - Indian Guitar Tabs

bheegi sili si ek raat hai - 1:40 ki last local! - Indian Guitar Tabs: "E……………………….C#m
bheegi sili si yeh raat hai
C#m……………………….E
halka halka sa hai nasha
E……………………….C#m
saath mein ladki ek haseen
C#m……………………….E
baithe baithe hai aa phansi
Fm………………………...........
kismat se mila hai mauka
A…………………...........E
achhataayega tu jo socha
Fm…………………........
kal ki hai kisne jaani
A………………............E
aage na jaane hoga kya
Fm………....A………......E…….C#m
hoga kya? jaane kal, jaanu na
Fm………....A………......E……..C#m
hoga kya? jaane phir, jaanu na"

significance of hair color in anime

Howl's Moving Castle - Howl's Moving Castle Forum - FanFiction.Net: "I don't know very much about anime, but one day when I was surfing anime sites I found a discussion of the significance of hair color in anime and manga characters. Grey or silver hair apparently represents wisdom, so in that symbolology it is perfect for young-old Sophie to retain her 'hair the color of starlight' at the end of the film. Interestingly, blond or yellow hair can be associated with a trickster and/or a force for chaos -- seems to sum up Howl in both book and film pretty well, I think. I didn't have time to see if Howl's black hair at the end of the film meant anything, but I'm sure it does.

I just figured out, in a blinding flash of the obvious, that book-Howl, in turning a platinum blond before the end, is fulfilling the line in the curse: 'till age snow white hairs on thee.' I wonder what happened offstage that caused his hair to turn white. I guess someone will have to write a fanfic explaining it. :"

Colmar - Wikipedia, the free encyclopedia

Colmar - Wikipedia, the free encyclopedia

Shakshouka - Wikipedia, the free encyclopedia

Shakshouka - Wikipedia, the free encyclopedia

Shakshouka (Arabic: شكشوكة‎; Hebrew: שקשוקה‎) (also shakshuka) is a dish from the Maghreb of Tunisian origins[1][2] consisting of eggs cooked in a sauce of tomatoes, peppers, onions, and spices (often including cumin, turmeric, and chillies), and usually served with white bread. The name shakshouka inTamazight means "a mixture".

The most common Maghrebi variant includes onions and tomatoes over eggs, which may be scrambled, poached, or fried. It is similar to the Turkish dishmenemen, and the Mexican breakfast dish huevos rancheros.

Another variant consists of a mixture of cooked vegetables (spinach, celery, coriander, cauliflower, potatoes and green peas), and sometimes meat, similar to the French ratatouille.

Shakshouka is now a staple of Tunisian, Algerian, and Moroccan cuisines, and is also popular in Israel, where it was introduced by Tunisian Jews



Thursday, March 3, 2011