The Dark Rift | 13th House of the Zodiac |Ophiucus

The Dark Rift 13th House of the Zodiac OphiucusThe Dark RiftThe 13th House of the Zodiac is called Ophiuchus. If you are following aGregorian Calendar to keep track of time then you are a Sagittarian if you wereborn between November 22 and December 21 but to the the true laws of theUniverse would tell you differently. The Sun is passing through the House ofOphiuchus, the Serpent Bearer, between November 30th and December 17th. This isa yearly astronomical ritual that has been recurring for milleniums. AncientAstronomers would have known this.During these few weeks in December, every year the atmosphere changes. If youfeel more light headed than usual it may be due to the increased heliumparticles in the air which is coming into the planetary system from aninterstellar wind.This presents no danger for humanity at the moment states NASA but things couldchange if the level of helium particles was to increase. Don't take my word forit check out the audio version of NASA's article on the 13th House of theZodiac.I will allow myself to fantasize about what could possibly happen on December21st, 2012.NASA and other astrologers are well aware of the cosmic alignments due duringthe winter solstice of 2012. This will be different than previous years becauseof the perfect alignment which only occurs every 26000 years according to theancient astronomical calendars. The amount of Helium will increase every yearuntil then and the people of the third rock from the Sun will be floating oncloud nine - this will give rise to a powerful ecclesiastic spiritual shift ofconsciousness to humanity."Meaningless! Meaningless!"says the Teacher."Utterly meaningless!Everything is meaningless."3 What does man gain from all his laborat which he toils under the sun?4 Generations come and generations go,but the earth remains forever.5 The sun rises and the sun sets,and hurries back to where it rises.6 The wind blows to the southand turns to the north;round and round it goes,ever returning on its course.7 All streams flow into the sea,yet the sea is never full.To the place the streams come from,there they return again.8 All things are wearisome,more than one can say.The eye never has enough of seeing,nor the ear its fill of hearing.9 What has been will be again,what has been done will be done again;there is nothing new under the sun.10 Is there anything of which one can say,"Look! This is something new"?It was here already, long ago;it was here before our time.11 There is no remembrance of men of old,and even those who are yet to comewill not be rememberedby those who follow.5 years left....4 ....3.....two....and humanity reachesNirvana (Nirúvaúna) (nŒr-v„1ne, ner-) n.[Sanskrit, nirvƒNam, a blowing out, extinction, nirvana: nis-, nir-, out, away +vƒti, it blows. Pali, nibbana; Jap., nehan]1. Often Nirvana, a. Buddhism. The ineffable ultimate in which one has attaineddisinterested wisdom and compassion. b. Hinduism. Emancipation from ignoranceand the extinction of all attachment.2. An ideal condition of rest, harmony, stability, or joy.3. The ability to consciously pause an activity or activities of the mind. Hermind became inactive, the result was the experience of nirvana.4. A state of liberation from unhappiness. Illumination, characterized by themerging of the individual, transitory I in consciousness. Nirvana frees one fromsuffering and fear of death. It is the highest, transcendent consciousness,referred to in the Bhagavad-Gita as brahman-nirvana, in the Upanishads asturiya, in yoga as nirbija-samadhi, and in Vedanta as nirvikalpa-samadhi.5. The goal of spiritual practice in all branches of Buddhism. In theunderstanding of early Buddhism, it is departure from the cycle of unhappinessand entry into an entirely different mode of existence. It requires completeovercoming of the three unwholesome roots--undisciplined-desire, hatred, anddelusion (akushala). Nirvana is unconditioned (asamskrita) consciousness. Itscharacteristic marks are pausing the activities of the mind in a state ofconsciousness.6. In Mahayana, nirvana is an emphasis on the unified nature of the world.Nirvana is conceived as a human experience of oneness with unconditionedconsciousness (the absolute). Which gives insight into the unity of the world(samsara), body, mind and soul. It is a state of transcending conditionedconsciousness. It is also described as dwelling in the experience of the intensebliss in cognizing one's identity with unconditioned consciousness. It isfreedom from attachment to the states of unhappiness, satisfaction andhappiness.7. In the West nirvana has often been misunderstood as mere annihilation; evenin early Buddhism it was not so conceived. Nirvana literally means "The blowingout of a candle". The fire that goes out does not pass away, but merely becomesinvisible by passing into a conscious experience of space (akasha); thus theterm nirvana does not indicate annihilation but rather entry into another modeof existence and experience. The fire that comes forth is the self. Fromconsciously experiencing space the self dissolves momentarily. Self-flame thusreturns back, and the conscious experience of space dissolves. Thus nirvana is aspecial experience not conceived by the perception of sight, but rather byconsciously discarding conditioned brainwave activity. It is an experience thattakes place in time but is also a timeless experience. This is the "emptiness"which is referred to in Buddhist Sutras.8. Nirvana means "bliss," but far more often nirvana is characterized merely asa process of the cessation of the states of unhappiness, satisfaction, andhappiness. For Buddhism, which sees all of human existence as suffering, nirvanainterpreted as the cessation of suffering suffices as a goal for the spiritualeffort.9. In Hinayana two types of nirvana are distinguished: nirvana which consists ofknowledge and nirvana where knowledge exists though in an uncreated form. Bothbeing experiences of different modes of consciousness. It is reached throughsuccessively overcoming the various states of mind; knowledge of unhappiness,knowledge of satisfaction and knowledge of happiness. For the overcoming of eachstate a specific "realm of knowledge" is acquired. For the Sautrantikas nirvanais just the transcendence of the lower states of knowledge; unhappiness,satisfaction and happiness, but not their complete disappearance. The knowledgeof nirvana is based on knowledge of unhappiness, satisfaction and happiness.Therefore, transcendence means additional knowledge, not discarding ofknowledge. In the Vatsiputriya school, which puts forth the idea of the"individual" (pudgala, anatman), nirvana is a positive state in which theindividual's knowledge continues to exist and grow, but is easily turned offwhen not needed. Leaving a bright clear consciousness associated with sight,hearing, touch, taste and smell. Thinking becomes focused, direct and clear.10. In Mahayana nirvana has a positive character, since it is state of awarenessof one's identity with unclouded consciousness. The experience of unity thatencompasses the experiencer includes one's own body and mind. In this view,there is no essential distinction between the soul, mind, body or world, becausethey are experienced in an interconnected way.11. Two types of nirvana are distinguished: indeterminate(apratishthita-nirvana) and complete (pratishthita-nirvana). In actuality, theexperiencer moves between both types of nirvana. Having the capability to ceasethe activities of the mind and to create mental activity in various combinationsof thought, seeing, hearing and remembering, etc.12. The Madhyamikas see nirvana as emptiness (shunyata), which they define as"coming to rest of the manifold creations of the mind." This means the cessationor absence (temporarily) of the activity of the mind. Nirvana is a consciousexperience of the oneness with reality that had always existed, only is notrecognized. Nirvana and samsara are not different if one perceives the world inits true nature, which is emptiness. It is our discriminating mind that preventsus from recognizing this true nature.13. Nirvana for the Yogachara is the awareness that the world as we know it is amanifestation of the mind. This "mind-only" teaching is the cessation ofdiscrimination of the world, nirvana and all objects. Experiences are made ofobjects in the presence of the senses interacting with the mind. The perceptionthat the objects seen are separate from the mind are created as a result of anunconsciousness mind. This school recognizes two types of nirvana: that of thearhat, with whom, only silent knowledge remains. It is a coming to rest, aconsciously experienced bliss. The nirvana of the Buddha is seen as a consciousexercise of compassion. Where the Buddha knowingly seeks ways to help othersattain nirvana. In this form of nirvana, which exhibits a positive character andrepresents conscious unity with all beings, the individual continues in force.14. In Zen Buddhism nirvana is the realization of the true nature of the mind(consciousness), which is identical with the true nature of how human beingsexperience their world--the buddha-nature (bussho). This realization is onlypossible through wisdom. Thus nirvana is often equated with prajna. In the Zensense, prajna and nirvana are two aspects of the same state. Nirvana is thestate in which a person lives who has attained prajna and thus also insight intohis own mind or true nature; and prajna is the wisdom of a person who hasattained nirvana. "The Bodhisattva's nirvana is perfect tranquillity, but it isnot extinction nor inertness." Buddha, Lankavatara Scripture, Goddard.15. Early Chinese Buddhism, which originated the Nirvana School in the 5thcentury, includes the teachings of the Mahaparinirvana-sutra. The teachings ofthis sutra are nirvana is eternal, joyous, personal, and pure in nature. Thiscontrasts with the view put forward in the Prajnaparamita-sutra, in whichnirvana is described as the realization of emptiness (shunyata). All beingspossess buddha-nature and can attain buddhahood. In this sense the true self islike the Tathagata. The Nirvana school also originated the practice, socharacteristic of Chinese Buddhism, of dividing the teachings of the Buddha intophases. The Mahaparinirvana-sutra is considered to be the last of the Buddha'sdiscourses.