Aisha Moksha... BY AVISION

Aisha...Aisha...Aisha... chant the orchids, like a sacred mantra....
Aisha's cries could be heard sweeping through the purple valleys and over the water pools of Shambala...

The moon floated anxiously, yearning to embrace and console her as the day subsided into time...
Her hair glimmering in the starlight...
The mushrooms quivered at the sensation of her breath, carried to them by the silk hands of the young wind...
Her tears falling on fresh soil, streaming down
through the crevices to enrich the seeds, feeding on the receding sunlight, the minerals beneath her, anticipate, the semi-tonal ringing of the lunar light...sweeping in with its sharp silver blades, transparent and gentle as they cascade and tickle leaves...

She sits under the sympathetic muse of a well aged Acacia tree...
The vertex of An onyx pyramid peeks through the tree canopies in the distance,
charged by the sun...The priests arriving in a procession of 7 at the gates of the onyx pyramid, for their daily veneration.... gazeing As the
golden leaf, from the wings of Nu, Queen Of golden potential', is raised by the child priestess, up, up into the sun, as it shy's into the horizon...Their golden robes reflecting the rising moon,
the black swirling embroidery on their capes permeating with profound secrets and the scent of purring Myrrh...

The scent of fresh Myrrh and baking bread always comforted her...
She smiles again... BY AVISION

S-H-E By AVISION

S-H-E by AVISIONMUSIC

www.avisionproject.blogspot.com

Kama...

Kāma (Skt., Pali; Devanagari: काम) is translated from Sanskrit as pleasure, sensual gratification, sexual fulfillment, pleasure of the senses, desire, eros, or the aesthetic enjoyment of life. In Hinduism, kāma is regarded as the third of the four goals of life (purusharthas, the others being duty (dharma), worldly status (artha) and salvation (moksha).[1][2] Kama-deva is the personification of this. Kama-rupa is a subtle body or aura composed of desire, while Kama-loka is the realm this inhabits, particularly in the afterlife.

Waters OF Her Rythym By AVISION

Chapter Aleph

Notice how reminiscent Krishna's (to The Left) Skin is To that Of Our Egyptian HAPY (To The Right) The use of the color ''Blue'' is a metaphorical reference to an infusion with Nature, Prana, Atmospheric Melanin ,Water,Orgone energy, --For info on Orgone, reference Wilhelm Reich).

A brief Analysis of HAPY---

His personifications consist of titles such as ''Lord of the Fishes'' - deification of the annual flooding (inundation) of the Nile River,''Lord of the Fishes and Birds of the Marshes and Lord of the River, Bringing Vegetation''. Although male and wearing the false beard, Hapy was pictured with a large belly, as representations of the fertility of the Nile. He also was usually given Blue or Green skin, resembling that of Nu, representing water or Earth qualities. Due to his fertile nature he was sometimes considered the "father of the gods",[1] and was considered to be a caring father who helped to maintain the balance of the cosmos.

He is typically depicted as a man with a large belly wearing a ''lion-cloth'', having long hair and having pendulous, female-like breasts. Krishna Too is depicted with long hair and the ''Feline Cloth''--LOIN--Cloth'', whether Leopard or Lion, is peripherally significant in sight of how synonymous these Sacred Figures are cross-culturally.

Chapter Beth

''Seeing Through The Myst''

As we all know, Jesus is cosmologically associated with the Piscean and Aquarian aspects of the Zodiac. A quote from the ''Secret teachings Of All The Ages'' By Manly P Hall, ''Aquarius is called the Sign of the ''Water Bearer'', or the man with a jug of water on his shoulder in the New Testament. This is sometimes shown as an angelic figure, supposedly androgynous, either pouring water from an urn or carrying the vessel upon its shoulder. Among Oriental peoples, a water vessel alone is often used. end quote''. Jesus ceaselessly preaches about the divine importance of Water, or the original Waters of ''NUN'' In Egyptian mythology, Nu ("Watery One") or Nun ("The Inert One") is the deification of the primordial waters, ideas that predate the Christian conceptualizations of Water.

Chapter Gimel

In the parable of the 2 Fish and 5 loaves of bread, Jesus Feeds the Five Thousand people somehow with 2 fish and 5 loaves of bread. Matthew 14 chptrs 16-18. Those of you who are familiar with cosmology can see how ''Two Fish'' correlates with the dual fish of Pisces which is directly associated with water and its rejuvenating, restoring and cyclical nature, therefore rendering 2 fish and 5 loaves of bread sufficient for 5 thousand people from a metaphysical stand point. Hapy is ''Lord of the Fishes and Birds of the Marshes and Lord of the River Bringing Vegetation.'', this cross-cultural similarity is now made clear. You can also reference the Babylonian oceanic Master, ''Oannes','Oannes was portrayed as a man wearing the skin of a fish, emerging from the ''waters'' to share wisdom.

Jesus offered this living water to the woman at the well (John 4:10) and then to everyone (John 7:37-38) and has waiting for all who believe in Him, springs of living water (Revelation 7:17), These are references to The Egyptian ''Waters Of NU'' which she HAPY-ily divides amongst us ALL. This is the HAPY-NESS Of Jesus, his/her ability to share, or the HAPY-Ness Of Krishna, once the Shakti has ascended to that point atop the head--crown chakra where Matter ends and Sahasrara begins, Samadhi, Your ecstasy comes from The increasing Joy Of generosity, velocity and reciprocity...The Momentum of Giving and receiving...This is the Divine Cosmic Rhythm....Dance bearing fruit and water for all....

So now that our eyes have adjusted to the Silhouette of the Mystic standing in the Mist, her breath, nourishing the lotus's by her feet nestled in her flourishing green fields...

Even more exciting, Hapy is actually feminine as we read above, and pregnant with Nature(NETER). This androgynous depiction is a necessary facet in the process of awakening, because one must realize that The Masculine and female polarities although individual are yet indivisibly interchangeable forces...reciprocating the incalculable Mass of the cosmos, offsetting the Pressure of this cosmic enormity, rendering the profundity of this RA-lity bearable.

In Egyptian or Nuwapic, the word for Beloved is ''MERET''etymologically--Meret. This phrase ''Meret'', ''Beloved'' is the name of HAPY's spiritual consort, or Cosmic Counterpart. ''Meret'' or''Beloved'' So passionately echoed in the Songs of Solomon, is reminiscent of the intriguingly mysterious biblical phrase ''Beloved'', used by Jesus in reference to an anonymous disciple, who I believe is none other than Mary Magdelene, MARY-MERET, wife of HAPY, his Beloved, Jesus too had his Cosmic Counterpart and not unlike all of the Dual Male-feminine Personifications of the Cosmic union, this idea is prevalent throughout many Cultures, they emerge as

Shu & Tefnut

Ida & Pingala

Shiva & Shakti

Binah & Chokma

Yin & Yang

light & Darkness

Sun & Moon

MERET & HAPY

including all Molecular and Sub-Atomic Pairs.

In concluding, we revert back to Egypt, the cradle womb of civilization, for a new meaning for the word HAPPY...And we find it successfully In our pursuit of Happiness... We now know that in order to truly have Happiness, one must return to the Sweet aromatic embrace of HAPY-, The Running Waters of The Nile, Nature(NETER)-NU, The sacred mothers gentle hands, cradling us in Joy and safety...HAPY-NESS...

Waters OF Her Rythym By AVISION

Shiva-Shakti Explanation

According to Shamkara, man is Spirit (Atma) vestured in the Mayik 'falsities' of mind and matter. He, accordingly, can only establish the unity of Ishvara and Jiva by eliminating from the first Maya, and from the second Avidya, when Brahman is left as common denominator. The Shakta eliminates nothing. Man's spirit or Atma is Shiva, His mind and body are Shakti. Shakti and Shiva are one. The Jivatma is Shiva-Shakti. So is the Paramatma. This latter exists as one: the former as the manifold. Man is then not a Spirit covered by a non-Brahman falsity, but Spirit covering Itself with Its own power or Shakti.

What then is Shakti, and how does it come about that there is some principle of unconsciousness in things, a fact which cannot be denied. Shakti comes from the root "shak," "to be able," "to have power". It may be applied to any form of activity. The power to see is visual Shakti, the power to burn is Shakti of fire, and so forth. These are all forms of activity which are ultimately reducible to the Primordial Shakti (Adya Shakti) whence every other form of Power proceeds. She is called Yogini because of Her connection with all things as their origin. It is this Original Power which is known in worship as Devi or Mother of Many Names. Those who worship the Mother, worship nothing "illusory" or unconscious, but a Supreme Consciousness, whose body is all forms of consciousness-unconsciousness produced by Her as Shiva's power. Philosophically, the Mother or Daivashakti is the kinetic aspect of the Brahman. All three systems recognize that there is a static and kinetic aspect of things: Purusha, Brahman, Shiva on the one side, Prakriti, Maya, Shakti on the other. This is the time-honored attempt to reconcile the doctrine of a changeless Spirit, a changing Manifold, and the mysterious unity of the two. For Power (Shakti) and the possessor of the Power (Shaktiman) are one and the same. In the Tantras, Shiva constantly says to Devi, "There is no difference between Thee and Me." We say that the fire burns, but burning is fire. Fire is not one thing and burning another. In the supreme transcendental changeless state, Shiva and Shakti are one, for Shiva is never without Shakti. The connection is called Avinabhavasambandha. Consciousness is never without its Power. Power is active Brahman or Consciousness. But, as there is then no activity, they exist in the supreme state as one Tattva (Ekam tattvam iva); Shiva as Cit, Shakti as Cidrupini. This is the state before the thrill of Nada, the origin of all those currents of force which are the universe. According to Shamkara, the Supreme Experience contains no trace or seed of' objectivity whatever. In terms of speech, it is an abstract consciousness (Jñana). According to the view here expressed, which has been profoundly elaborated by the Kashmir Shaiva School, that which appears "without" only so appears because it, in some form or other, exists "within". So also the Shakta Visvasara Tantra says, "what is here is there, what is not here is nowhere." If therefore we know duality, it must be because the potentiality of it exists in that from which it arises. The Shaivashakta school thus assumes a real derivation of the universe and a causal nexus between Brahman and the world. According to Shamkara, this notion of creation is itself Maya, and there is no need to find a cause for it. So it is held that the supreme experience (Amarsha) is by the Self (Shiva) of Himself as Shakti, who as such is the Ideal or Perfect Universe; not in the sense of a perfected world of form, but that ultimate formless feeling (Bhava) of Bliss (Ananda) or Love which at root the whole world is. All is Love and by Love all is attained. The Shakta Tantras compare the state immediately prior to creation with that of a grain of gram (Canaka) wherein the two seeds (Shiva and Shakti) are held as one under a single sheath. There is, as it were, a Maithuna in this unity of dual aspect, the thrill of which is Nada, productive of the seed or Bindu from which the universe is born. When the sheath breaks and the seeds are pushed apart, the beginning of a dichotomy is established in the one consciousness, whereby, the "I", and the "This" (Idam or Universe) appear as separate. The specific Shiva aspect is, when viewed through Maya, the Self, and the Shakti aspect the Not-Self. This is to the limited consciousness only. In truth the two, Shiva and Shakti, are ever one and the same, and never dissociated. Thus each of the Bindus of the Kamakala are Shiva-Shakti appearing as Purusha-Prakriti. At this point, Shakti assumes several forms, of which the two chief are Cit-Shakti or as Cit as Shakti, and Maya-Shakti or Maya as Shakti. Maya is not here a mysterious unconsciousness, a non-Brahman, non-real, non-unreal something. It is a form of Shakti, and Shakti is Shiva who is Consciousness which is real. Therefore Maya Shakti is in itself (Svarupa) Consciousness and Brahman. Being Brahman, It is real. It is that aspect of conscious power which conceals Itself to Itself. "By veiling the own true form (Svarupa = Consciousness), its Shaktis always arise", (Svarupavarane casya shaktayah satatotthitah) as the Spandakarika says. This is a common principle in all doctrine relating to Shakti. Indeed, this theory of veiling, though expressed in another form, is common to Samkhya and Vedanta. The difference lies in this that in Samkhya it is a second, independent Principle which veils; in Mayavada Vedanta it is the non-Brahman Maya (called a Shakti of Ishvara) which veils; and in Shakta Advaitavada (for the Shaktas are nondualists) it is Consciousness which, without ceasing to be such, yet veils Itself. As already stated, the Monistic Shaivas and Shaktas hold certain doctrines in common such as the thirty-six Tattvas, and what are called Shadadhva which also appear as part of the teaching of the other Shaiva Schools. In the thirty-six Tattva scheme, Maya which is defined as "the sense of difference" (Bhedabuddhi), for it is that which makes the Self see things as different from the Self, is technically that Tattva which appears at the close of the pure creation, that is, after Shuddhavidya. This Maya reflects and limits in the Pashu or Jiva, the Iccha, Jñana, Kriya Shaktis of Ishvara. These again are the three Bindus which are "Moon," "Fire," and "Sun". (See Author's Garland of Letters.) What are Jñana and Kriya (including Iccha its preliminary) on the part of the Pati (Lord) in all beings and things (Bhaveshu) which are His body: it is these two which, with Maya as the third, are the Sattva, Rajas and Tamas Gunas of the Pashu. This veiling power explains how the undeniable element of unconsciousness which is seen in things exists. How, if all be consciousness, is that principle there '? The answer is given in the luminous definition of Shakti; "It is the function of Shakti to negate" (Nishedhavyapararupa Shaktih), that is, to negate consciousness and make it appear to Itself as unconscious (Karika 4 of Yogaraja or Yogamuni's Commentary on Abhinava Gupta's Paramarthasara). In truth the whole world is the Self whether as "I" (Aham) or "This" (Idam). The Self thus becomes its own object. It becomes object or form that it may enjoy dualistic experience. It yet remains, what it was in its unitary blissful experience. This is the Eternal Play in which the Self hides and seeks itself. The formless cannot assume form unless formlessness is negated. Eternity is negated into finality; the all-pervading into the limited; the all-knowing into the "little knower"; the almighty into the "little doer," and so forth. It is only by negating Itself to Itself that the Self becomes its own object in the form of the universe.

passage from---
http://www.sacred-texts.com/tantra/sas/sas19.htm

Carolyns Eyes...

I was gently swayed by a permeating scent that moved across a moaning pond...The lotus flowers reaching out to her with an incalculable yearning...Just a soft...slow gaze from her eyes, satisfies their desperate urgency for Love....Her pupils a glow with the evening sunlight, pouring out into my heart as she lifts up her eyes to sanctify me with empathy...Carolyn...the clouds wish they could descend and caress you in their quiet serenity...Her memories pulsate up and down the seems of her transparent lite summer dress...mingling with the golden light of the sun... and the emerald glow of the green grove around her, teaming with flowers, cuddling in the tranquility of the young shrubs.. cooled by the shade of the towering poplar trees...My hand reaches out for her grace...the lunar smoothness of a caring face...The grasshoppers and the doves sing from the depths of the abounding woodlands surrounding her...a warm breeze passes through her hair like the hands of an angel... her skin quivers with desire at my reflection in the pond...To see my face resting in the black pool of her eyes is a privilege, I tremble with craving in the arms of her aura...She looks with curious appreciation at the moonlight as it cascades across my face down into her hands...She offers me the lunar light with an eternal smile...Oh..How I love Carolyns eyes...

ANACAONA..Remember, respect, acknowledge, believe in the Power Of The Feminine....

She was born in Yaguana, Hispaniola (today the town of Léogane, Haiti). During Bartholomew Columbus's visit to the chiefdom of Jaragua in the southwest of Hispaniola in late 1496, Anacaona and her brother Bohechío appeared as equal negotiators. On that occasion, described by Bartolomé de las Casas in Historia de las Indias, Columbus successfully negotiated for tribute that consisted of food and cotton for the struggling Spanish settlers under his command. The visit is described as having taken place in a friendly atmosphere. Several months later, Columbus arrived with a caravel to collect a part of the tribute. Anacaona and Behechío had sailed briefly aboard the caravel, near today's Port-au-Prince in the Gulf of Gonâve.
Anacaona's high status was probably strengthened by elements of matrilineal descent in the Taíno society, as described by Peter Martyr d'Anghiera. Taíno caciques usually passed inheritance to the eldest children of their sisters. When there were no children of their sisters, they chose amongst those of their brothers, and failing these, they fell back upon their own.
Anacaona had one child, named Higuemota, whose date of death and date of birth are both unknown.