Carpóforo de dimensiones muy reducidas, apenas alcanzan los 6 mm de diámetro por otro tanto de altura en el mejor de los casos, su forma varía a lo largo de su desarrollo, siendo carpóforos acopados de jóvenes, pero con el tiempo se van aplanando. El color es lo más llamativo de la especie, y lo que hace que no pasen inadvertidos, a pesar de su pequeño tamaño, son de color verde azulado muy vistoso. La superficie externa es furfurácea, por lo que el color verde azulado es un poco más mate que en el himenio. suelen fructificar sobre ramas y troncos de diversos planifolios Carpóforo of dimensions very reduced, as soon as they reach the 6 mm of diameter for another one as much of height in the best one of the cases, its form varies throughout its development, being carpóforos acopados of young people, but with time they are flattened. The color is the most striking of the species, and what does not go unnoticed, despite its small size, are bluish green very showy. The external surface is furfuraceous, so the blue-green color is a little more matte than in the hymenium usually fructify on branches and trunks...

The winter stem porling, or winter porling for short, is a species of mushroom from the stem porling family. The mushroom grows on dead deciduous wood and, as the name suggests, mainly fructifies in the winter months

 

Danke für euren Besuch, Sternchen, Awards und netten Kommentare! :)

 

Thanks for visits, faves, awards and nice comments! :)

Zephyrus, or sometimes just Zephyr (Ζέφυρος, Zéphyros), in Latin Favonius, is the Greek god of the west wind. The gentlest of the winds, Zephyrus is known as the fructifying wind, the messenger of spring. It was thought that Zephyrus lived in a cave in Thrace. (wikipedia)

c' era un bellissimo caldo tremendo, le cicale cantavano a squarciagola, i rovi fiorivano e fruttificavano per la gioia degli insetti. :-)

there was a tremendously beautiful heat, the cicadas sang at the top of their lungs, the brambles flourished and fructified for the joy of insects. :-)

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

Plants which flowered, but are not busy fructifying, emit a leaf in summer. It has the form of a palm stem bearing numerous leaflets. From larger rhizomes more than one leaf may emerge and large leaves sometimes ramificate, as shown in the images below. Plants which did not flower in spring emit their leaf earlier to gain as much strength as possible and enlarge their rhizomes.

Tenere un orto con metodo e continuità,anno dopo anno,facendo attenzione alle esigenze delle stagioni e degli avvicendamenti,non richiede meno impegno che scrivere un libro...

Eppure non è il mio orto stesso a insegnarmi che, senza intenzione,senza sforzo consapevole,nulla cresce, nulla fruttifica?

P.Pera

 

Keeping a vegetable garden with method and continuity, year after year, paying attention to the needs of the seasons and changes, does not require less effort than writing a book ...

Yet is not my garden itself to teach me that, without intention, without conscious effort, nothing grows, nothing fructifies?

P.Pera

c' era un bellissimo caldo tremendo, le cicale cantavano a squarciagola, i rovi fiorivano e fruttificavano per la gioia degli insetti.

"Ehi, ehi, che fai?, giù le zampe, c' ero prima io!" :-))

there was a tremendously beautiful heat, the cicadas sang at the top of their lungs, the brambles flourished and fructified for the joy of insects.

"Hey, hey, what are you doing, down the legs, I was there first!" :-))

Muy pocos myxomycetos estoy encontrando este otoño, las lluvias han sido irregulares y muy espaciadas, seguidas de grandes cambios térmicos, debido a lo cual han fructificado muy pocas especies, entre ellas estas que muestro aquí. Apilado de imágenes realizadas con Stackshot y ensambladas con Zerene Stacker.

Very few myxomycetes I am encountering this autumn, the rains have been irregular and very spaced, followed by great thermal changes, due to which few species have fructified, among them the ones that I show here. Stacking images made with Stackshot and assembled with Zerene Stacker.

Aracena Huelva España

Diciembre 2016

www.youtube.com/watch?v=a3yM-i3lw60&feature=related

c' era un bellissimo caldo tremendo, le cicale cantavano a squarciagola, i rovi fiorivano e fruttificavano per la gioia degli insetti. :-)

there was a tremendously beautiful heat, the cicadas sang at the top of their lungs, the brambles flourished and fructified for the joy of insects. :-)

Muy pocos myxomycetos estoy encontrando este otoño, las lluvias han sido irregulares y muy espaciadas, seguidas de grandes cambios térmicos, debido a lo cual han fructificado muy pocas especies, entre ellas estas que muestro aquí. Apilado de imágenes realizadas con Stackshot y ensambladas con Zerene Stacker.

Very few myxomycetes I am encountering this autumn, the rains have been irregular and very spaced, followed by great thermal changes, due to which few species have fructified, among them the ones that I show here. Stacking images made with Stackshot and assembled with Zerene Stacker.

Aracena Huelva España

Diciembre 2016

Hace unos días encontré sobre un tronco de Eucalyptus un plasmodio amarillo, con especímenes inmaduros en proceso de fructificación. Ha resultado ser Physarum flavicomum, muy común sobre eucaliptos en la zona arenas del sur de Huelva. Es una especie que fructifica bastante fácilmente en "cautiverio", todo el plasmodio se convirtió en pocas horas en estructuras amarillas y en un día todo eran Physarum correctamente madurados. Fotografías realizadas con el teléfono móvil, microscopio y objetivo Laowa 25 mm. Utilizando en algunos casos carril macro Stackshot y posteriormente Zerene Stacker para el apilado.

A few days ago I found on a trunk of Eucalyptus a yellow plasmodium, with immature specimens in the process of fruiting. It has turned out to be Physarum flavicomum, very common on eucalyptus trees in the sands area of southern Huelva. It is a species that fructifies quite easily in "captivity", all the plasmodium became in a few hours in yellow structures and in one day everything was Physarum properly matured. Photographs taken with the mobile phone, microscope and Laowa lens 25 mm. Using in some cases macro lane Stackshot and later Zerene Stacker for stacking.

Bonares Huelva España

Diciembre 2018

En esta temporada tan extraña que estamos teniendo, con altas temperaturas y ausencia de lluvias prácticamente habían desaparecido las "setas" de nuestros montes y bosques. Sin embargo aquí en la Sierra de Huelva, las precipitaciones han vuelto, no de manera contundente, pero si lo suficiente como para que vuelvan a fructificar algunas especies, veremos hasta donde llega esta nueva eclosión.

In this strange season we're having, with high temperatures and no rain had virtually disappeared "mushrooms" of our mountains and forests. But here in the Sierra de Huelva, rainfall has become, not forcefully, but if enough to return to fructify some species, will see the future of this new hatch.

Aracena Huelva España

Enero 2016

Creo que se puede tratar de esa especie, muy parecida a D. nigripes pero con las esporas más grandes y oscurar. El diámetro de la esporoteca es mayor que la longitud del estípite en la mayoría de los individuos. Fotografías apiladas de disparos realizados con el microscopio y ensambladas con Zerene Stacker. Muestra de herbario, recolectada hace un par de años fructificando sobre hojarasca de encina y acículas de pino.

I think it can be that species, very similar to D. nigripes but with the largest and darkest spores. The diameter of the sporotheca is greater than the length of the stipe in most individuals. Photographs stacked with shots made with the microscope and assembled with Zerene Stacker. Sample of herbarium, harvested a couple of years ago fructifying on oak leaves and pine needles.

Galaroza Huelva España

Noviembre 2015

Hace unos días encontré sobre un tronco de Eucalyptus un plasmodio amarillo, con especímenes inmaduros en proceso de fructificación. Ha resultado ser Physarum flavicomum, muy común sobre eucaliptos en la zona arenas del sur de Huelva. Es una especie que fructifica bastante fácilmente en "cautiverio", todo el plasmodio se convirtió en pocas horas en estructuras amarillas y en un día todo eran Physarum correctamente madurados. Fotografías realizadas con el teléfono móvil, microscopio y objetivo Laowa 25 mm. Utilizando en algunos casos carril macro Stackshot y posteriormente Zerene Stacker para el apilado.

A few days ago I found on a trunk of Eucalyptus a yellow plasmodium, with immature specimens in the process of fruiting. It has turned out to be Physarum flavicomum, very common on eucalyptus trees in the sands area of southern Huelva. It is a species that fructifies quite easily in "captivity", all the plasmodium became in a few hours in yellow structures and in one day everything was Physarum properly matured. Photographs taken with the mobile phone, microscope and Laowa lens 25 mm. Using in some cases macro lane Stackshot and later Zerene Stacker for stacking.

Bonares Huelva España

Diciembre 2018

The Great Turning Point in Mural Art & Politics as Brexit Day Draws Closer & the People of the Borderlands are Uneasy.

 

I got the impetus and responded to what was before my very eyes.

 

Talking Politics in Belfast at Crucial Times through the language of vision while pondering over the future of the UK and the EU and all the Brexit eventualities and consequences.

All is constantly in flux and Brexit is just one of many European problems in the Union.

 

Eνωση,the Greek word for “Union”,means something rather different to Greeks than to the European “Union”:

It means cohesion of the family,the home,its dignity and integrity.The most vital factor affecting any society’s wellbeing is not its economy but its cultural identity,the essential “Greekness” or “Irishness” or Britishness.Out of the deepest must the highest come to its height.

 

British - Irish Relations – Past, Present and Future

 

When Brexit happens,the UK will suddenly have a major land border with the EU - the frontier between Northern Ireland and the Republic of Ireland.The state of the Hardest ever Border is directly challenged by the Brexit result and at the moment no-one really knows how that's going to work.

 

Time will Tell ...

 

Could Brexit bring new troubles to Northern Ireland?

 

Some say that a customs border between Northern Ireland and the Republic of Ireland could reignite "The Troubles".

Oh gosh,Nevermore ... It was a 30-year conflict in Northern Ireland that ended in 1998 with the promise of no border between the North and South Irish island.Most people from both sides greatly value it and invest in what brings them closer together and hope there will be no return to border checks and more Categories of Citizens.The Border is there, but it is not there,it's Invisible and the Bombs are History.

 

When President Higgins spoke in Buckingham Palace during his State Visit in 2014,he said , “ar scáth a chéile a mhairimid”- “we live in the shadow and the shelter of one another”.

 

Is Ireland the Achilles' heel of Brexit?

 

Behind the scenes lots of things happen ; the Brexit civil war and the Border skirmishes lead to many controversial solutions,but I want to believe that all the negotiations and the strenuous efforts they make to maintain the Status Quo will fructify.

 

Although I know that it's a long way ahead and that they will never have a deal that is going to satisfy everyone,I do hope there will be a peaceful and smooth Brexit transition to changes and that all those people who live in homes where they have breakfast in the North and go to sleep in the South will continue to enjoy them both ...

I can't help but remember Charles Stewart Parnell's words :

 

“Why should Ireland be treated as a geographical fragment of England - Ireland is not a geographical fragment, but a nation"

"No man has a right to fix the boundary of the march of a nation; no man has a right to say to his country – thus far shalt thou go and no further.” Charles Stewart Parnell, 1885

 

Oh,my Beloved Ireland,you have loaded me down with too many worries,but each time I visit you,I love you more.

This time though,I felt as if I were walking on eggshells,I had to be very diplomatic and inoffensive ...

Well,I hold my tongue,enough of my histrionic tendencies.

 

I sit "On the Fence",before crossing the 310 miles (499km) long,hardest Border ; politicians can't sit "On the Fence",people expect them to have clear views and take action.

 

All right,Mr Walker Evans,I know,I couldn't agree more with you,I just stare.

 

“Stare ; it is the way to educate your eye,and more.Stare, Pry, Listen, Eavesdrop ... “It’s too presumptuous and naïve though to think you can change the world by a photograph or a few lines" ; All right,I just stare,I sit "On the Fence" and read "Erin, to her own Tune " before crossing the Invisible border.

 

“When Erin First Rose.”

 

When Erin first rose from the dark swelling flood,

God bless'd the green island and saw it was good;

The em'rald of Europe, it sparkled and shone,

In the ring of the world the most precious stone.

In her sun, in her soil, in her station thrice blest,

With her back towards Britain, her face to the West,

Erin stands proudly insular, on her steep shore,

And strikes her high harp 'mid the ocean's deep roar.

 

But when its soft tones seem to mourn and to weep,

The dark chain of silence is thrown o'er the deep;

At the thought of the past the tears gush from her eyes,

And the pulse of her heart makes her white bosom rise.

O! sons of green Erin, lament o'er the time

When religion was war, and our country a crime,

When man in God's image inverted his plan,

And moulded his God in the image of man.

 

When the int'rest of state wrought the general woe,

The stranger a friend, and the native a foe;

While the mother rejoic'd o'er her children oppressed,

And clasp'd the invader more close to her breast.

When with pale for the body and pale for the soul,

Church and state joined in compact to conquer the whole;

And as Shannon was stained with Milesian blood,

Ey'd each other askance and pronounced it was good.

 

By the groans that ascend from your forefathers' grave

For their country thus left to the brute and the slave,

Drive the demon of bigotry home to his den,

And where Britain made brutes now let Erin make men.

Let my sons like the leaves of the shamrock unite,

A partition of sects from one footstalk of right,

Give each his full share of the earth and the sky,

Nor fatten the slave where the serpent would die.

 

Alas! for poor Erin that some are still seen,

Who would dye the grass red from their hatred to green;

Yet, oh! when you're up, and they're down, let them live,

Then yield them that mercy which they would not give.

Arm of Erin, be strong! but be gentle as brave;

And uplifted to strike, be still ready to save;

Let no feeling of vengeance presume to defile

The cause of, or men of, the Emerald Isle.

 

The cause it is good, and the men they are true,

And the Green shall outlive both the Orange and Blue.

And the triumphs of Erin her daughters shall share

With the full swelling chest, and the fair flowing hair.

Their bosoms heave high for the worthy and brave,

But no coward shall rest in that soft-swelling wave;

Men of Erin! awake, and make haste to be blest!

Rise! arch of the ocean, and queen of the West!

 

William Drennan

 

And steeped in Ireland's turbulent history, culture, and ancient secrets that link the past and the present,I crossed the border.

 

The only frontier that has ever existed is the self ...

 

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

to fructify the matter in the best manner

 

XXXX

 

As a child, they could not keep me from wells

And old pumps with buckets and windlasses.

I loved the dark drop, the trapped sky, the smells

Of waterweed, fungus and dank moss.

 

One, in a brickyard, with a rotted board top.

I savoured the rich crash when a bucket

Plummeted down at the end of a rope.

So deep you saw no reflection in it.

 

A shallow one under a dry stone ditch

Fructified like any aquarium.

When you dragged out long roots from the soft mulch

A white face hovered over the bottom.

 

Others had echoes, gave back your own call

With a clean new music in it. And one

Was scaresome, for there, out of ferns and tall

Foxgloves, a rat slapped across my reflection.

 

Now, to pry into roots, to finger slime,

To stare, big-eyed Narcissus, into some spring

Is beneath all adult dignity. I rhyme

To see myself, to set the darkness echoing.

 

Seamus Heaney

The creature’s exploits soon caused him to be proclaimed king of the monkeys. He then began to try to find some means of becoming immortal. After travelling for eighteen years by land and sea he met the Immortal P’u-t’i Tsu-shih on the mountain Ling-t’ai-fang-ts’un. During his travels the monkey had gradually acquired human attributes; his face remained always as it had been originally, but dressed in human apparel he began to be civilized. His new master gave him the family name of Sun, and personal name of Wu-k’ung, ‘Discoverer of Secrets.’ He taught him how to fly through the air, and to change into seventy-two different forms. With one leap he could cover 108,000 li (about 36,000 miles).A Rod of Iron.Sun, after his return to Hua-kuo Shan, slew the demon Hun-shih Mo-wang, who had been molesting the monkeys during his long absence. Then he organized his subjects into a regular army, 47,000 all told. Thus the peace of the simian kingdom was assured. As for himself, he could not find a weapon to suit him, and went to consult Ao Kuang, the Lung Wang, or Dragon-king of the Eastern Sea, about it. It was from him that he obtained the formidable rod of iron, formerly planted in the ocean-bed by the Great Yü (Yü Wang) to regulate the level of the waters. He pulled it out, and modified it to suit his tastes. The two extremities he bound round with gold bands, and on it engraved the words: ‘Gold-bound Wand of my Desires.’ This magic weapon could accommodate itself to all his wishes; being able to assume the most incredible proportions or to reduce itself to the form of the finest of needles, which he kept hidden in his ear. He terrorized the Four Kings of the sea, and dressed himself at their expense. The neighbouring kings allied themselves with him. A splendid banquet with copious libations of wine sealed the alliance of friendship with the seven kings; but alas! Sun had partaken so liberally that when he was seeing his guests off, no sooner had he taken a few steps than he fell into a drunken sleep. The undertakers of Yen Wang, the King of the Hells, to whom Lung Wang had accused him as the disturber of his watery kingdom, seized his soul, put chains round its neck, and led it down to the infernal regions. Sun awoke in front of the gate of the kingdom of the dead, broke his fetters, killed his two custodians, and, armed with his magic staff, penetrated into the realm of Yen Wang, where he p. 329 threatened to carry out general destruction. He called to the ten infernal gods to bring him the Register of the Living and the Dead, tore out with his own hand the page on which were written his name and those of his monkey subjects, and then told the King of the Hells that he was no longer subject to the laws of death. Yen Wang yielded, though with bad grace, and Sun returned triumphant from his expedition beyond the tomb.Grand Master of the Heavenly Stables.In order to keep him occupied, Sun was appointed Grand Master of the Heavenly Stables, and was entrusted with the feeding of Yü Huang’s horses; his official celestial title being Pi-ma Wên. Later on, learning the object of the creation of this derisory appointment, he overturned the Master’s throne, seized his staff, broke down the South Gate of Heaven, and descended on a cloud to Hua-kuo Shan.Grand Superintendent of the Heavenly Peach-garden.Yü Huang in great indignation organized a siege of Hua-kuo Shan, but the Kings of Heaven and the generals with their celestial armies were repulsed several times. Sun now arrogated to himself the pompous title of Grand Saint, Governor of Heaven. He had this emblazoned on his banners, and threatened Yü Huang that he would carry destruction into his kingdom if he refused to p. 330 recognize his new dignity. Yü Huang, alarmed at the result of the military operations, agreed to the condition laid down by Sun. The latter was then appointed Grand Superintendent of the Heavenly Peach-garden, the fruit of which conferred immortality, and a new palace was built for him.Double Immortality.Having made minute observations on the secret properties of the peaches, Sun ate of them and was thus assured against death. The time was ripe for him to indulge in his tricks without restraint, and an opportunity soon presented itself. Deeply hurt at not having been invited to the feast of the Peach Festival, P’an-t’ao Hui, given periodically to the Immortals by Wang-mu Niang-niang, the Goddess of the Immortals, he resolved upon revenge. When the preparations for the feast were complete he cast a spell over the servants, causing them to fall into a deep sleep, and then ate up all the most juicy meats and drank the fine wines provided for the heavenly guests. Sun had, however, indulged himself too liberally; with heavy head and bleary eye he missed the road back to his heavenly abode, and came unaware to the gate of Lao Chün, who was, however, absent from his palace. It was only a matter of a few minutes for Sun to enter and swallow the pills of immortality which Lao Chün kept in five gourds. Thus Sun, doubly immortal, riding on the mist, again descended to Hua-kuo Shan.Sun Hou-tzŭ Captured.These numerous misdeeds aroused the indignation of all the gods and goddesses. Accusations poured in upon p. 331 Yü Huang, and he ordered the Four Gods of the Heavens and their chief generals to bring Sun to him. The armies laid siege to Hua-kuo Shan, a net was spread in the heavens, fantastic battles took place, but the resistance of the enemy was as strenuous and obstinate as before.Lao Chün and Êrh-lang, nephew of Yü Huang, then appeared on the scene. Sun’s warriors resisted gallantly, but the forces of Heaven were too much for them, and at length they were overcome. At this juncture Sun changed his form, and in spite of the net in the sky managed to find a way out. In vain search was made everywhere, until Li T’ien-wang, by the help of his devil-finding mirror, detected the quarry and informed Êrh-lang, who rushed off in pursuit. Lao Chün hurled his magic ring on to the head of the fugitive, who stumbled and fell. Quick as lightning, the celestial dog, T’ien Kou, who was in Êrh-lang’s service, threw himself on him, bit him in the calf, and caused him to stumble afresh. This was the end of the fight. Sun, surrounded on all sides, was seized and chained. The battle was won.Sun escapes from Lao Chün’s Furnace.

The Hsi Yu Chi;In dealing with the gods of China we noticed the monkey among them. Why and in what manner he attained to that exalted rank is set forth in detail in the Hsi yu chi 1—a work the contents of which have become woven into the fabric of Chinese legendary lore and are known and loved by every intelligent native. Its pages are filled with ghosts, demons, and fairies, good and bad, but “it contains no more than the average Chinese really believes to exist, and his belief in such manifestations is so firm that from the cradle to the grave he lives and moves and has his being in reference to them.” Its characters are said to be allegorical, though it may be doubted whether these implications may rightly be read into the Chinese text. Thus:Hsüan (or Yüan) Chuang, or T’ang Sêng, is the pilgrim of the Hsi yu chi, who symbolizes conscience, to which all actions are brought for trial. The priestly garment of Hsüan Chuang symbolizes the good work of the rectified human nature. It is held to be a great protection to the new heart from the myriads of evil beings which surround it, seeking its destruction.Sun Hou-tzŭ, the Monkey Fairy, represents human nature, which is prone to all evil. His unreasonable vagaries moved Hsüan Chuang to compel him to wear a Head-splitting Helmet which would contract upon his head in moments of waywardness. The agonizing p. 326 pressure thus caused would bring him to his senses, irrespective of his distance from his master.The iron wand of Sun Hou-tzŭ is said to represent the use that can be made of doctrine. It was useful for all purposes, great or small. By a word it could be made invisible, and by a word it could become long enough to span the distance between Heaven and earth.Chu Pa-chieh, the Pig Fairy, with his muck-rake, stands for the coarser passions, which are constantly at war with the conscience in their endeavours to cast off all restraint.Sha Ho-shang, Priest Sha, is a good representation of Mr Faithful in The Pilgrim’s Progress. In the Hsi yu chi he stands for the human character, which is naturally weak and which needs constant encouragement.Legend of Sun Hou-tzŭ;The deeds of this marvellous creature, the hero of the Hsi yu chi, are to be met with continually in Chinese popular literature, and they are very much alive in the popular mind. In certain parts a regular worship is offered to him, and in many temples representations of or legends concerning him are to be seen or heard.The deeds of this marvellous creature, the hero of the Hsi yu chi, are to be met with continually in Chinese popular literature, and they are very much alive in the popular mind. In certain parts a regular worship is offered to him, and in many temples representations of or legends concerning him are to be seen or heard.Beyond the seas, in the Eastern continent, in the kingdom of Ao-lai, is the mountain Hua-kuo Shan. p. 327 On the steep sides of this mountain there is a rocky point 36 feet 5 inches high and 24 feet in circumference. At the very top an egg formed, and, fructified by the breath of the wind, gave birth to a stone monkey. The newly-born saluted the four points of the horizon; from his eyes shone golden streaks of lightning, which filled the palace of the North Pole Star with light. This light subsided as soon as he was able to take nourishment.“To-day,” said Yü Huang to himself, “I am going to complete the wonderful diversity of the beings engendered by Heaven and earth. This monkey will skip and gambol to the highest peaks of mountains, jump about in the waters, and, eating the fruit of the trees, will be the companion of the gibbon and the crane. Like the deer he will pass his nights on the mountain slopes, and during the day will be seen leaping on their summits or in their caverns. That will be the finest ornament of all for the mountains!”The creature’s exploits soon caused him to be proclaimed king of the monkeys. He then began to try to find some means of becoming immortal. After travelling for eighteen years by land and sea he met the Immortal P’u-t’i Tsu-shih on the mountain Ling-t’ai-fang-ts’un. During his travels the monkey had gradually acquired human attributes; his face remained always as it had been originally, but dressed in human apparel he began to be civilized. His new master gave him the family name of Sun, and personal name of Wu-k’ung, ‘Discoverer of Secrets.’ He taught him how to fly through the air, and to change into seventy-two different forms. With one leap he could cover 108,000 li (about 36,000 miles).

www.sacred-texts.com/cfu/mlc/mlc16.htm

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

This is a Blossom of the Brain—

A small—italic Seed

Lodged by Design or Happening

The Spirit fructified—

Shy as the Wind of his Chambers

Swift as a Freshet's Tongue

So of the Flower of the Soul

Its process is unknown.

When it is found, a few rejoice

The Wise convey it Home

Carefully cherishing the spot

If other Flower become.

When it is lost, that Day shall be

The Funeral of God,

Upon his Breast, a closing Soul

The Flower of our Lord.

(Emily Dickinson]

Ton arrière -arrière grand-père il a défriché la terre

Ton arrière grand-père il a labouré la terre

Et puis ton grand-père il a rentabilizé la terre

Et puis ton ton père il a vendu pour devenir fonctionaire

Et puis toi mon ptit gar tu sait plus se que tu vas faire

Dans ton ptit trois et demi bien trop chère frète en hiver

Il te vient des envie de devenir propriètaire et tu rêve la nuit d'avoir ton petit lopin de terre

 

Ton arrière-arrière grand-mère elle a eu quatorze enfants

Ton arrière grand-mère en a eu quasiment autant

Et puis ta grand-mère en a eu trois c'tait suffisant

Et puis toi ma p'tite tu change de partenaire tout le temp quand tu fait une connerie tu t'en sors en avortant mais ya des matin tu te reveille en pleurant quand tu rêve la nuit d'une grande table entouré d'enfants

 

Ton arrière -arrière grand-père a vécu la grosse misère

Ton arrière grand-père il ramassait les sents noir

Et puis ton grand-père il a miracle est devenu millionaire

Et puis ton ton père en a hérité et l'a toute mis dans ses REER

Et puis toi p'tite jeunesse tu dois ton cul au ministaire pas moyen d'avoir un pret dans une institution bancaire pour calmé tes envie de hold-uper la caissière tu lis des livres qui parle de simplicité volontaire

 

Tes arrière-arrière grand-parents il savait comment fêtez

Tes arrière grand-parent ça swignait fort dans les veillées

Puis tes grand-parents on connu l'époque yé-yé

Et puis tes parents c'etait les disco c'est la qu'ils se sont rencontré

Et puis mon ami qu'est-ce tu fais de ta soiré éteint donc ta TV faut pas resté encabanner heuresement que dans la vie ya des choses qui refuse de changé enfile tes plus beaux habilles car nous allons ce soir dansez

 

Degeneration song by Mes Aieux

 

Your great-great grandfather he cleared the land

Your great-grandfather he tilled the land

And your grandfather he fructify the earth

And thy father and thy sold it to become functionary

And then you my little boys you don't know what you gonna do

In your lil three and a half too cold in winter

It comes from you want your own and you dream of having your little piece of land

 

Your great-great grandmother she had fourteen children

Your great grandmother had almost as much

And your grandmother had three it was enough

And then you my little you change partners all the time and when you made ​​a mistake you're doing by aborting but at morning you wake up crying at night when you dream of a large table surrounded by children

 

Your great-great grandfather lived the great misery

Your great-grandfather he picked up the black Cents

And your grandfather, he became a millionaire

And then your father inherited it and has put all his RRSPs

And then you little youth you have your ass in ministry no way to have a loan in a banking institution to calm your desire to own one . you read books that talk about voluntary simplicity

 

Your great-great grandparents he knew how to celebrate

Your great-grandparent dance hard in the evenings

Then your grandparents knew pop music

And then your parents it was the disco this is where they have met

And then my friend what you do with your night off so your on TV must not remain at home Luckily that in life there are things that changed refuses to put on your best dressed because we're going dancing tonight

He prayed earnestly!

(Frederick Marsh)

 

"Elijah was a man just like us. He prayed earnestly . . . " James 5:17

 

The thing which made Elijah pray as he did, was the man that he was. When our Great High Priest comes with the lighted torch of His grace, and ignites the wood of our being into a holy flame — then the sweet-smelling fragrance of our requests ascend acceptably to God, and bring down the benediction of His love.

 

The art of prayer, is a sense of desperate need! There must be a sense of need, and an earnest desire to have that need met.

"Prayer is the soul's sincere desire,

Uttered or unexpressed,

The motion of a hidden fire,

That trembles in the breast."

 

Prayer is a sin-killer. No one can sin and pray; for prayer will either make us cease from sin — or sin will make us cease from prayer.

 

Prayer is a power-bringer. It is the hand which touches the hem of the garment of Divine grace, and causes the life which is in the Divine One to flow into us.

 

Prayer is a victory-giver. Bunyan's Christian found that the weapon of "all-prayer" was sufficient to wound and defeat the adversary who would stop him in his progress as a pilgrim.

 

Prayer is a holiness-promoter. It is like the gentle dew which falls upon the thirsty plants and causes them to be refreshed and to fructify.

 

Prayer is a dispute-adjuster. Let any two brethren who are at loggerheads get on their knees, and ask the Lord about any disputed matter — and they will find the Lord saying to their troubled spirits, "Peace, be still."

 

Prayer is an obstacle-remover, as Peter found when an angel came in answer to the prayers of the saints, and delivered him from the prison of Herod's hate.

 

Prayer is a Christ-revealer, for it clarifies our vision, and enables us to see unseen spiritual realities.

 

Prayer is the secret of a holy life! We cannot do without prayer. The spiritual life is born in prayer — and it flourishes, and is strong, as it lives in that same atmosphere!

 

It is not the arithmetic of our prayers — how many they are;

nor the rhetoric of our prayers — how eloquent they are;

nor the geometry of our prayers — how long they are;

nor the music of our prayers — how sweet our voice may be;

nor the logic of our prayers — how proper they may be;

nor the method of our prayers — how orderly they may be;

nor even the theology of our prayers — how good the doctrine may be,

which God cares for. It is only fervency in prayer, which will make a man prevalent with God. Fervent prayer hits the mark, and pierces the walls of Heaven! "The effective, fervent prayer of a righteous man avails much!" James 5:16

I liked it a lot, so want to share with you.

Its downloaded from net, not taken by me. Copyright to respective owner.

All images are copyright protected, so don't use them in any manner.

ManmohanSharma.com

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You can visit my recent photography blog:

Photography24x7

 

I just want to read "Shri Radha Kripa Kataksha", which matches with this image so beautifully.

 

"Shri Radha Kripa Kataksha" "Merciful sidelong glance of Goddess Radha "

 

1

munindra-vrinda-vandite triloka-shoka-harini

prasanna-vaktra-pankaje nikunja-bhu-vilasini

vrajendra-bhanu-nandini vrajendra-sunu-sangate

kada karishyasiha mam kripa-kataksha-bhajanam

 

Meaning

O goddess worshiped by the kings of sages, O goddess who remove the sufferings of the three worlds, O goddess whose face is a blossoming lotus, O goddess who enjoy pastimes in the forest, O daughter of Vrishhabhanu, O companion of Vraja's prince, when will You cast Your merciful sidelong glance upon me?

 

2

ashoka-vriksha-vallari-vitana-mandapa-sthite

pravala-vala-pallava-prabharunanghri-komale

varabhaya-spurat-kare prabhuta-sampadalaye

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess staying in a vine-cottage by an ashoka tree, O goddess whose delicate feet are as splendid as red blossoms, O goddess whose hand grants fearlessness, O abode of transcendental opulence's, when will You cast Your merciful sidelong glance upon me?

  

3

ananga-ranga-mangala-prasanga-bhangura-bhruvam

sa-vibhramam sa-sambhramam drig-anta-bana-patanaih

nirantaram vashi-krita-pratiti-nandanandane

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess who, playfully shooting the arrows of Your glances from the curved bows of Your auspicious, amorous eyebrows, have completely subdued Nanda's son [Krishna], when will You cast Your merciful sidelong glance upon me?

   

4

tadit-suvarna-campaka-pradipta-gaura-vigrahe

mukha-prabha-parasta-koti-sharadendu-mandale

vicitra-citra-sancarac-cakora-shava-locane

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess whose form is as splendid as champaka flowers, gold, and lightning, O goddess whose face eclipses millions of autumn moons, O goddess whose eyes are wonderful, restless young chakora birds, when will You cast Your merciful sidelong glance upon me?

  

5

madonmadati-yauvane pramoda-mana-mandite

priyanuraga-ranjite kala-vilasa-pandite

ananya-dhanya-kunja-rajya-kama-keli-kovide

kada karishyasiha mam kripa-kataksha-bhajanam

 

O young girl intoxicated with passion, O goddess decorated with cheerful jealous anger, O goddess who passionately love Your beloved Krishna, O goddess learned in playful arts, O goddess expert at enjoying amorous pastimes in the kingdom of the peerlessly opulent forest groves of Vrindavana, when will You cast Your merciful sidelong glance upon me?

  

6

ashesha-hava-bhava-dhira-hira-hara-bhushite

prabhuta-shatakumbha-kumbha-kumbhi kumbha-sustani

prashasta-manda-hasya-curna-purna-saukya-sagare

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess decorated with a pearl necklace of bold amorous hints, O goddess as fair as gold, O goddess whose breasts are great golden waterpots, O ocean of happiness filled with the scented powders of gentle smiles, when will You cast Your merciful sidelong glance upon me?

  

7

mrinala-vala-vallari-taranga-ranga-dor-late

latagra-lasya-lola-nila-locanavalokane

lalal-lulan-milan-manojna-mugdha-mohanashrite

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess whose arms are lotus stalks dancing on the waves, O goddess whose dark eyes are dancing vines, O playful, beautiful, charming goddess, when will You cast Your merciful sidelong glance upon me?

  

8

suvarna-malikancita-trirekha-kambu-kanthage

tri-sutra-mangali-guna-tri-ratna-dipti-didhiti

salola-nila-kuntala-prasuna-guccha-gumphite

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess who wear a golden necklace on the three-lined conchshell of Your neck, O goddess splendid with three jasmine garlands and three jewelled necklaces, O goddess whose moving locks of dark hair are decorated with bunches of flowers, when will You cast Your merciful sidelong glance upon me?

  

9

nitamba-bimba-lambamana-pushpa-mekhala-gune

prashasta-ratna-kinkini-kalapa-madhya-manjule

karindra-shunda-dandikavaroha-saubhagorake

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess who wear a sash of flowers on Your curved hips, O goddess charming with a sash of tinkling jewelled bells, O goddess whose beautiful thighs punish the regal elephant's trunk, when will You cast Your merciful sidelong glance upon me?

  

10

aneka-mantra-nada-manju-nupurarava-skhalatsamaja-

raja-hamsa-vamsha-nikvanati-gaurave

vilola-hema-vallari-vidambi-caru-cankrame

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess whose anklets' tinkling is more beautiful than the sounds of many mantras and the cooing of many regal swans, O goddess whose graceful motions mock the moving golden vines, when will You cast Your merciful sidelong glance upon me?

  

11

ananta-koti-vishnu-loka-namra-padmajarcite

himadrija-pulomaja-virincija-vara-prade

apara-siddhi-riddhi-digdha-sat-padanguli-nakhe

kada karishyasiha mam kripa-kataksha-bhajanam

 

O goddess worshiped by Brahma, O goddess to whom countless millions of Vaishnavas bow down, O goddess who give blessings to Parvati, shaci, and Sarasvati, O goddess whose toenails are anointed with limitless opulence's and mystic perfections, when will You cast Your merciful sidelong glance upon me?

 

12

makheshvari kriyeshvari svadheshvari sureshvari

triveda-bharatishvari pramana-shasaneshvari

rameshvari kshameshvari pramoda-kananeshvari

vrajeshvari vrajadhipe sri-radhike namo 'stu te

 

O queen of Vedic sacrifices, O queen of pious activities, O queen of the material world, O queen of the demigods, O queen of Vedic scholarship, O queen of knowledge, O queen of the goddesses of fortune, O queen of patience, O queen of Vrindavana, the forest of happiness, O queen of Vraja, O empress of Vraja, O Sri Radhika, obeisance's to You!

  

13

iti mamadbhutam stavam nishamya bhanu-nandini

karotu santatam janam kripa-kataksha-bhajanam

bhavet tadaiva sancita-trirupa-karma-nashanam

bhavet tada vrajendra-sunu-mandala-praveshanam

 

Upon hearing this most astonishing prayer of mine being recited by a devotee, may Sri Vrishhabhanu-nandini constantly make him the object of Her most merciful sidelong glance. At that time all his karmic reactions - whether mature, fructifying, or lying in seed - will be completely destroyed, and then he will gain entrance into the assembly of Nandanandana's eternal loving associates.

 

Poet: Lord Śiva

 

Source: Ūrdhvamnaya Tantra

  

Este año han fructificado algunos myxomycetes a finales de Diciembre, entre ellos varias poblaciones de miles de especímenes de Cribraria argillacea, sobre troncos de Pinus pinaster en descomposición, son unas poblaciones de muchos cm de longitud. Empezando como un plasmodio gris azulado, pasando a esporocarpos azulados y posteriormente madurando en Cribraria de color marron amarillento con estípites rojizos, que es lo que me tenía despistado con la especie, hasta que Edvin Johannensen me ha sacado de la confusión.

This year some myxomycetes have fructified at the end of December, including several populations of thousands of specimens of Cribraria argillacea, on trunks of decomposing Pinus pinaster, are populations of many cm in length. Starting as a bluish gray plasmodium, turning to bluish sporocarpos and later maturing in yellowish brown Cribraria with reddish stalks, which is what had me clueless with the species, until Edvin Johannensen has taken me out of confusion

Aracena Huelva España

Diciembre 2019

I am remembering a poem by Seamus Heaney,to which I like to relate my fascination with water

 

Seamus Heaney - Personal Helicon

  

As a child, they could not keep me from wells

And old pumps with buckets and windlasses.

I loved the dark drop, the trapped sky, the smells

Of waterweed, fungus and dank moss.

 

One, in a brickyard, with a rotted board top.

I savoured the rich crash when a bucket

Plummeted down at the end of a rope.

So deep you saw no reflection in it.

 

A shallow one under a dry stone ditch

Fructified like any aquarium.

When you dragged out long roots from the soft mulch

A white face hovered over the bottom.

 

Others had echoes, gave back your own call

With a clean new music in it. And one

Was scaresome, for there, out of ferns and tall

Foxgloves, a rat slapped across my reflection.

 

Now, to pry into roots, to finger slime,

To stare, big-eyed Narcissus, into some spring

Is beneath all adult dignity. I rhyme

To see myself, to set the darkness echoing.

    

Hace unos días encontré sobre un tronco de Eucalyptus un plasmodio amarillo, con especímenes inmaduros en proceso de fructificación. Ha resultado ser Physarum flavicomum, muy común sobre eucaliptos en la zona arenas del sur de Huelva. Es una especie que fructifica bastante fácilmente en "cautiverio", todo el plasmodio se convirtió en pocas horas en estructuras amarillas y en un día todo eran Physarum correctamente madurados. Fotografías realizadas con el teléfono móvil, microscopio y objetivo Laowa 25 mm. Utilizando en algunos casos carril macro Stackshot y posteriormente Zerene Stacker para el apilado.

A few days ago I found on a trunk of Eucalyptus a yellow plasmodium, with immature specimens in the process of fruiting. It has turned out to be Physarum flavicomum, very common on eucalyptus trees in the sands area of southern Huelva. It is a species that fructifies quite easily in "captivity", all the plasmodium became in a few hours in yellow structures and in one day everything was Physarum properly matured. Photographs taken with the mobile phone, microscope and Laowa lens 25 mm. Using in some cases macro lane Stackshot and later Zerene Stacker for stacking.

Bonares Huelva España

Diciembre 2018

faites fructifier votre capital intime

Extraordinariamente abundante en la hojarasca de alcornoque (Quercus suber), aparaciendo a veces con cientos de cuerpos fructíferos sobre las hojas secas de este arbol, que se amontonan bajo ellos en las zonas deprimidas del terreno como en las cunetas, donde las hojas actúan de aislante y mantienen humedad y temperatura como para que fructifiquen a pesar de hacer más de un mes que no llueve ni una gota de agua.

Extraordinarily abundant in the litter of cork oak (Quercus suber), appearing sometimes with hundreds of fruiting bodies on the dry leaves of this tree, which are piled under them in the depressed areas of the land as in the ditches, where the leaves act as insulation And maintain humidity and temperature so that they fructify despite making more than a month that does not rain nor a drop of water.

Valdezufre Huelva España

Enero 2017

original drawing by: Bill Rogers

 

See Fructifying Head

Creo que se puede tratar de esa especie, muy parecida a D. nigripes pero con las esporas más grandes y oscurar. El diámetro de la esporoteca es mayor que la longitud del estípite en la mayoría de los individuos. Fotografías apiladas de disparos realizados con el microscopio y ensambladas con Zerene Stacker. Muestra de herbario, recolectada hace un par de años fructificando sobre hojarasca de encina y acículas de pino.

I think it can be that species, very similar to D. nigripes but with the largest and darkest spores. The diameter of the sporotheca is greater than the length of the stipe in most individuals. Photographs stacked with shots made with the microscope and assembled with Zerene Stacker. Sample of herbarium, harvested a couple of years ago fructifying on oak leaves and pine needles.

Galaroza Huelva España

Noviembre 2015

I Will Pour Water Upon Him That Is Thirsty.

Reading: Isaiah 44:3

 

When a believer has been fallen into a lowest point, in sadness situation of feeling. Sometimes he often tries to lift himself out of this circumstance, by pushing himself from darkness, murkiness on fears, such as is not the way out to rise up from the adversity, but still to continue in it. As well chain the eagle's wing to make it mount, as doubt in order to increase our grace. It is not the law, but the gospel which saves the seeking soul at first; and it is not a legal bondage, but gospel liberty which can restore the fainting believer afterwards. Slavish fear brings not back the backslider to God, but the sweet wooings of love allure him to Jesus' bosom. Are you this morning thirsting for the living God, and unhappy because you cannot find him to the delight of your heart? Have you lost the joy of religion, and is this your prayer, "Restore unto me the joy of thy salvation" (Psalm 51:12)? Are you conscious also that you are barren, like the dry ground; that you are not bringing forth the fruit unto God which he has a right to expect of you; that you are not so useful in the Church, or in the world, as your heart desires to be? Then here is exactly the promise which you need, "I will pour water upon him that is thirsty." You shall receive the grace you so much require, and you shall have it to the utmost reach of your needs. Water refreshes the thirsty: you shall be refreshed; your desires shall be gratified. Water quickens sleeping vegetable life: your life shall be quickened by fresh grace. Water swells the buds and makes the fruits ripen; you shall have fructifying grace: you shall be made fruitful in the ways of God. Whatever good quality there is in divine grace, you shall enjoy it to the full. All the riches of divine grace you shall receive in plenty; you shall be as it were drenched with it: and as sometimes the meadows become flooded by the bursting rivers, and the fields are turned into pools, so shall you be--the thirsty land shall be springs of water. Hallelujah, Amen

  

La segunda especie de este género que he encontrado, muy abundante sobre los restos en descomposición de Pteridium aquilinum (helecho), en lugares sombrios donde los helechos al morir caen entrando en contacto con el suelo húmedo, en esa ubicación fructifican gran cantidad de myxomycetos, grato descubrimiento realizado este otoño. Son unos myxomycetos menores de 2 mm. Las fotografías, excepto las esporas y los granulos de calcio son apilados de entre 20 y 50 imágenes realizadas con Zerene Staker.

The second species of this genus that I found. Very abundant on the decomposing remains of Pteridium aquilinum (ferns) in shady places where the dying fall fern contacting the soil moist, at that location many myxomycetos fructify, pleasant discovery I made this fall. Esporcarps size of this species is less than 2 mm. The photographs, except spores and calcium granules are stacked between 20 and 50 images taken with Zerene Staker.

Aracena Huelva España

Octubre 2015

Gut Monkey's Leading X program facilitates life-changing experiences for adults in the bleeding disorders community. We canoed down the Green River in eastern Utah as it flows towards and joins the Colorado River. During our trip, the river was flowing at 15,000 cubic feet per second. When it was put in terms of a cubic foot being the size of a basketball, I was simply amazed! www.gutmonkey.com/leading-x

 

One-armed explorer John Wesley Powell led a couple of expeditions down these canyons nearly 150 years ago when he realized the value and beauty of the region. Without his life-long support of this area, many large cities in the southwest may not have flourished as they have.

 

Mary C. Rabbitt wrote about his motivation in the US Department of Interior's1969 publication of "The Colorado River Region and John Wesley Powell"

 

"Finally, he made up his mind. The region to the southwest was largely unexplored, represented on the Government maps as a blank. There were many and fabulous stories about the Colorado River which flowed through it, of explorers who had disappeared, of places where the river disappeared underground, and of great falls. The Indians were afraid of the river. They said that long ago a chief, who was mourning the death of his wife, had been taken by a god to visit her in the happier land where she then dwelled so that he would cease to mourn. The trail to this beautiful land was the canyon of the Colorado. On their return, lest others who were discontented with this life should attempt to reach heaven before their appointed time, the god had rolled a river into the gorge, a mad, raging stream that would engulf anyone who tried. But, Powell said, "the thought grew into my mind that the canyons of this region would be a book of revelations in the rock-leaved Bible of geology. The thought fructified, and I determined to read the book."

 

original drawing by: Bill Rogers

 

See 3 am

Une rencontre mémorable : le moabi (Baillonella toxisperma), arbre sacré majestueux des forêts atlantiques d'Afrique Centrale. En la langue Fang, on l'appelle /gĭjo˦ː/. La puissance que dégage cet arbre marque durablement n'importe qui entre à son contact. Il est le lieu de refuge par excellence des esprits des ancêtres chez les ethnies forestières (bantoues comme pygmées). Les pygmées Baka pulvérisent l'écorce du moabi pour réaliser une potion de camouflage à destination des chasseurs, au cours d'un rite appelé /jeji/.

 

Ces arbres ont une croissance lente, un fût particulièrement droit et à leur maturité, ils dépassent la canopée. On dit qu'un arbre dont le fût a un diamètre de 1 m peut être âgé 600 ans, et le moabi ne fructifie qu'à partir de son centenaire. Il existe des spécimens millénaires, certains individus ayant été décrits avec des troncs de 9 m de diamètre.

 

Cet arbre appartient à la famille pantropicale de l'arganier (Sapotaceae). Comme lui, ses amandes produisent une huile très recherchée. L'huile d'argan (issue du Maghreb) est de plus en plus utilisée en Europe du fait de ses propriétés lipidiques (oméga-3 & 6). A la fois apprécié pour son bois et son huile, le moabi a fait l'objet d'une exploitation intensive. C'est un arbre dont la phénologie, le mode de dispersion (par les éléphants et les humains, surtout) et de germination (pouvoir germinatif très court et forte allélopathie intra-spécifique) produisent une faible densité de peuplement. Il est menacé et son exploitation a été récemment interdite au Gabon.

 

================

 

A memorable meeting : a great Moabi (Baillonella toxisperma), a majestic and sacred tree from the Atlantic forests of Central Africa. In the Fang language of Célestin, it is called /gĭjo˦ː/. The power emanating from it durably impresses anyone who has been in contact with this species. It is the primordial sanctuary of the ancestor spirits according to the forest ethnic groups (bantu as well as pygmies). Baka pygmies crush its bark into a powder boiled into a camouflage potion for the hunters, during a rite called /jeji/.

 

These trees grow slowly, they have a particularly straight bole and at their maturity they are taller than the forest canopy. It is said that a tree having a bole over 1 m can be aged over 600 years old. Plus, the moabi fructify only after its centenary. Some trees are millenary, some specimens have been described as having boles over 9 m in diameter.

 

This tree belongs to the pantropical family Sapotaceae, like the argan tree. Similarly to the argan tree, its kernels are pressed into a very popular oil among Europeans. Argan oil (produced in Maghreb) is very much sought after in Europe due to its lipidic properties (omega-3 and 6). Used for both its timber and its kernel oil, the moabi has been extensively exploited. Since it has a peculiar phenology, dispersion mode (by elephants and humans, above all) and sprouting mode (short viability and high intraspecific allelopathy), its populations have very low density. It is threatened and its exploitation has been recently prohibited in Gabon.

Hace unos días encontré sobre un tronco de Eucalyptus un plasmodio amarillo, con especímenes inmaduros en proceso de fructificación. Ha resultado ser Physarum flavicomum, muy común sobre eucaliptos en la zona arenas del sur de Huelva. Es una especie que fructifica bastante fácilmente en "cautiverio", todo el plasmodio se convirtió en pocas horas en estructuras amarillas y en un día todo eran Physarum correctamente madurados. Fotografías realizadas con el teléfono móvil, microscopio y objetivo Laowa 25 mm. Utilizando en algunos casos carril macro Stackshot y posteriormente Zerene Stacker para el apilado.

A few days ago I found on a trunk of Eucalyptus a yellow plasmodium, with immature specimens in the process of fruiting. It has turned out to be Physarum flavicomum, very common on eucalyptus trees in the sands area of southern Huelva. It is a species that fructifies quite easily in "captivity", all the plasmodium became in a few hours in yellow structures and in one day everything was Physarum properly matured. Photographs taken with the mobile phone, microscope and Laowa lens 25 mm. Using in some cases macro lane Stackshot and later Zerene Stacker for stacking.

Bonares Huelva España

Diciembre 2018

Zephyrus, or just Zephyr (Greek: Ζέφυρος, Zéphuros, "the west wind"), in Latin Favonius, is the Greek god of the west wind. The gentlest of the winds, Zephyrus is known as the fructifying wind, the messenger of spring. It was thought that Zephyrus lived in a cave in Thrace.

#Kumquat flowers have shown up, then it is time for fructifying the delicious fruits.

--

Taken by #Lumia1020 with #close-up lens.

As a child, they could not keep me from wells

And old pumps with buckets and windlasses.

I loved the dark drop, the trapped sky, the smells

Of waterweed, fungus and dank moss.

  

One, in a brickyard, with a rotted board top.

I savoured the rich crash when a bucket

Plummeted down at the end of a rope.

So deep you saw no reflection in it.

  

A shallow one under a dry stone ditch

Fructified like any aquarium.

When you dragged out long roots from the soft mulch

A white face hovered over the bottom.

  

Others had echoes, gave back your own call

With a clean new music in it. And one

Was scaresome, for there, out of ferns and tall

Foxgloves, a rat slapped across my reflection.

  

Now, to pry into roots, to finger slime,

To stare, big-eyed Narcissus, into some spring

Is beneath all adult dignity.

I RHYME

To SEE MYSELF, TO SET THE DARKNESS ECHOING.

  

.Personal Helicon by Seamus Heaney

www.youtube.com/watch?v=jm6ktYq0Yxk

SHODASI : SECRETS OF THE RAMAYANA

Kundalini Yoga & Gayathri Mantra in Valmiki Ramayana

ENGLISH HINDI AND TELUGU ORIGINAL

AUTHOR : SESHENDRA SHARMA

Seshendra : Visionary Poet of the Millennium

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REVIEWS :

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Valmiki , The Sage of 5th century B.C wrote The Ramayana not to narrate the story of Rama in an absorbing style. Though the epic poem presents Rama’s Journey of life in enchanting poetry , the story and the enchanting poetry are sugar coating or honey to the organic medicine called Kundalini Yoga. Maharshi Valmiki wrote the Ramayana to spread / propagate Kundalini Yoga among the masses. Thus the soul of The Ramayana is Kundalini Yoga / Sri Vidya. Valmiki embedded Kundalini Yoga in the Chapter titled “ Sundara Kanda” . Hanuman and Ravana are Kundalini Yogis of Samaya and Kaula Paths.

And in Sundara Kanda , he inserted “ Trijata Swapna “ , dream sequence of a demon and in it embedded the Gayathri Mantra. The concepts of Vishnu and Avatar (reincarnation) were nonexistent during the Ramayana Period.

Seshendra Sharma , Scholar - Poet in his Magnum Opus of Research “ Shodasi : Secrets of The Ramayana “ reveals these secrets lying hidden for thousands of years .

 

* * * * *

How old is Valmiki Ramayana? One Calculation says 8 lacks 70 thousand Years. Going by the Christian calendar dating to approximately the 5th to 4th century BC. According to Indian classification of time Ramayana belongs to the Treta Yuga and today we are in the Kali Yuga. All these millions of years the human civilisation the world over, recognised it as the first poetry and in this part of the world i.e. the Indian Subcontinent the central character of the epic is present as an idol of worship in thousands of temples and in every household of believers.

But here is a research work which says Ramayana is merely poetry to the naked eye whereas it is an ensemble of invisible secrets which have been lying unnoticed all these ages.

What could have been the Valmiki Maharshi’s vision which made him chisel an epic poem which is pregnant with startling secrets?

Shodasi : Secrets of the Ramayana , a Magnum Opus comprising both revelations and research findings written in Telugu 47 Years ago is translated into English by Dr. G.S.Murthy , a 86 year old physicist (Retrd) from BARC. Dr. Murthy observes about Shodasi that “the approach adopted by Seshendra Sharma is unprecedented. .. His conclusion that Ramayana is closer to Sruthi than any other scripture is very significant and is based on the intrinsic evidence in the Ramayana itself.... it is a revolt against the customary methods followed to understand the status of Ramayana in the Sanskrit Literature.”

 

The fulcrum of Shodasi is that poetry in Ramayana is a supplement to the bitter medicine called “Kundalini Yoga” and Ramayana is divine Ambrosia for all mundane afflictions and problems that beset the human kind.

Seshendra reveals that Sundara Kanda is the heart of Ramayana and it is nothing but Kundalini Yoga . And the heart of Sundara Kanda is Trijata ‘s Dream , which is nothing but Gayatri Mantra.

Kundalini Yoga which is also known as Sri Vidya is awakening of inner powers dormant in humans through meditation. The very 1st Shloka of Sundara Kanda is analysed and explained exhaustively by the author from several angles. “Chaarana Charithe pathi..(Sky-Path) “is , according to the author the Sushumna in Humans. Lanka Dahana ( Reducing Ravana’s Empire Lanka to ashes ) is the climax of the Kundalini Yoga which is Sahasrara Bhedana. The author analyses citing evidence from the Ramayana original text , that both Paths of Kundalini Yoga , Samaya and Kaula ways are shown in the epic.

What is of paramount importance in this work is that each exposition refers to a cluster of references germane to the main discussion. Hence it is obvious that this work is a scholastic paradise to people who are conversant with Sanskrit literature and other ancient scriptures. A pedestrian reader cannot even peep into Shodasi . Seshendra’s introduction “One word to begin with “sets the tone and tenor of the work. He dilates at length how Sanskrit language is moulded by Valmiki on the lines of Sruthi and Veda to envelop his central theme in suggestive and oblique style.

It is said Valmiki wrote Ramayana in 24 thousand Shlokas taking each syllable of Gayatri Mantra, which has 24 syllables. Seshendra Shows convincingly, where the Gayathri Mantra itself is located in Ramayana. He says “ Sundara Kanda “ is the heart of Ramayana and Trijata ‘s Dream is Sundara Kanda’s heart. “ Maharshi created an apparent episode of “Trijata Swapna “ and through this he embedded Gayathri Mantra in it. “

This book is replete with several such revelations and unnerving observations. The chapters on “ Relationship between Ramayanayana and Megha Sangesham “ “Indra supreme deity “ compel the reader to stop and think at the turn of every observation. This reviewer does not like to “spill all the beans “.

Dr. Murthy, the translator, aptly observes “ It needs a very attentive mind and adequate patience to follow author’s arguments “. Seshendra Sharma( seshendrasharma.weebly.com ) , winner of Sahitya Akademi Award for his “Kaala Rekha “( Arc of Blood ) a collection of essays in comparative literature , a fellow of the Akademi During his life time whose Long Poem “ My Country – My People – Modern Indian Epic “was nominated for Nobel in 2004 is scholar –poet of our times . His Kavisena Manifesto (Modern Indian Poetics), Kaala Rekha( Essays in Comparative Literature)are monuments of contemporary Indian Literature , unsurpassed to this day. His prose works prove that he is Albert Einstein of Indian Literature.

After completing the first round of reading the reader would certainly agree with Vishwanatha Satyanarayana ,Telugu poet of romantic era , recipient of Gyanpith Award for his “Ramayan Kalp Vriksh” who wrote preface to this book “ Every one , not only the telugu – speaking people all Indians must be grateful to him for writing this book”.

--------

Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late.GunturuSeshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzingSundara Kanda specially through KundaliniYoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti ,Kaamaraaja , VagbhavaKutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of KundaliniYoga .

The foreword by VishwanathaSatyanarayana adds credibility to the book. The current work is an English translation of the original by GurujadaSuryanarayanaMurthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

(Friday Review: 2nd October 2015)

A Resplendent Icon of all Arts

 

This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’sSrimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like ViswanathaSatyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.

 

Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundarakanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.

 

- VIPULA, Viswa Katha Vedika: May 2014

(An exclusive Telugu Monthly Magazine for stories)

 

* * *

 

Valmiki Ramayana – Greatest Medicine for Mankind

 

The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.

 

He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.

 

The underlying secret of the sage’s mind will be known through the knowledge of science.

 

It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.

 

Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of AnushtupSloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the MahaBharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.

 

The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique RuthuGhosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –MandeSuryudu (The Burning Sun).

 

- Andhra Prabha (Telugu Daily), 24th August 2014.

 

* * *

 

Two Great Peaks in the world literary criticism and research

 

Shodasi: Secrets of The Ramayana and SwarnahamsaHarshanaishada from the mighty pen of the great Telugu poet, GunturuSeshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.

 

At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.

 

Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,

Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.

 

These two great kavyas were serialised under the editorship of late NeelamrajuVenkataSeshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.

-----------------

GunturuSeshendraSarma, the well-known poet, critic and scholar of unfathomable depth, has to his credit quite a number of books in Telugu as well as English. A keen intellect and a lucid exponent of the intricacies in Samskrit literature, the author brought out a treatise on Ramayana. The book also reveals the symbolism in our epics and shows the spirit behind.

 

According to the author, Sage Valmiki has observed Ramayana as though it is a story of a dynasty in its outward appearance. But when the story part is kept aside, the hidden secrets of the Mantrasastra come out. Valmiki’s Ramayana is full of Vedic literature, language and usages. Ramayana can be appreciated from three angles. The poetic beauty, the historicity and the secret meaning of mother Parasakti. Later Upanishads have taken Valmiki Ramayana as the way to the Mantrasastra. Rama’s wife Sita is considered as Parasakti. In Devi BhagavathamSita is described as Goddess Gayatri. The author has taken unusual pains and quoted Vedic dictations which are literally taken by Valmiki in his Ramayana. Thus it has been a product of Vedas and the usages in Ramayana and the words used therein and the similies adopted by Valmiki speak inexplicably the secret of Mother Lalita in his stories.

 

The author has given and attached a very great significance for Sundarakanda in Ramayana. The author has quoted numerous quotations from Smrithis and Srithis to establish that Sundara-kanda is beautiful because Anjaneya the Jeeva has seen Sita the Parasakti. Hence this canto is so styled as Sundara. According to the author “Sita” means “Kundalini.” Hanuman has seen Sita while she was sitting on the ground. Ground means Earth. Earth denotes Mooladharam. The serpent Kundalini stays in this. Thus it is symbolised as Sita sat on the ground. Hanuman the Yogi has the vision of Kundalini in Sita. With the aid of Ida and Pingala, Kundalini travels in Sushumna through spinal cord crossing the six fluxes, and finally reaching Sahasraram. This again speaks of “Shodasi.” Rama is a beautiful man. He is having a Sundari in Sita (a beautiful woman). The descriptions are beautiful in this canto. Thus it is synonymous with “Soundarya-lahari” of Sankaracharya.

 

The author expressed that Mahabharata is a reflection of Ramayana in all the cause, origin and delivery. Innumerable similarities are quoted from both Valmiki and Vyasa to prove that the usages, style and similies are almost similar in both the epics. He compares Vyasa’s “Nalacharitam” with Sundarakanda of Valmiki in the vision of Srividya.

 

The author further argues that Kalidasa’s “Meghasandesam” is only an imitation of Valmiki. The flight of Anjaneya in search of Sita is the basis for Kalidasa’s “Meghasandesam.” Both Sita and the Yaksha’s wife are described as “Syamas” – meaning in the middle of youth. The duration of separation is one year in both the cases. Ultimately the author said that “Meghasandesam” is the offspring of Ramayana, with yearning to see Parasakti.

 

The author has taken the readers in his book to that sublime beauty where there is no further argument, than to enjoy the flow of citations with their intrinsic meaning and full of scientific vision. His unsurpassed knowledge in Mantrasastra has enabled him to pass dictums vivisecting the symbolic mysticisms into splinters and handing the kernel of truth under each word, usage, and application. He deserves all praise for this meritorious contribution to our literature.

  

Visionary Poet of the Millennium

An Indian poet Prophet

Seshendra Sharma

October 20th, 1927 - May 30th, 2007

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www.facebook.com/GunturuSeshendraSharma/

eBooks :http://kinige.com/author/Gunturu+Seshendra+Sharma

Seshendra Sharma is one of the most outstanding minds of modern Asia. He is the foremost of the Telugu poets today who has turned poetry to the gigantic strides of human history and embellished literature with the thrills and triumphs of the 20th century. A revolutionary poet who spurned the pedestrian and pedantic poetry equally, a brilliant critic and a scholar of Sanskrit, this versatile poet has breathed a new vision of modernity to his vernacular.Such minds place Telugu on the world map of intellectualism. Readers conversant with names like Paul Valery, Gauguin, and Dag Hammarskjold will have to add the name of Seshendra Sharma the writer from India to that dynasty of intellectuals.

 

Rivers and poets

Are veins and arteries

Of a country.

Rivers flow like poems

For animals, for birds

And for human beings-

The dreams that rivers dream

Bear fruit in the fields

The dreams that poets dream

Bear fruit in the people-

* * * * * *

The sunshine of my thought fell on the word

And its long shadow fell upon the century

Sun was playing with the early morning flowers

Time was frightened at the sight of the martyr-

-Seshendra Sharma

B.A: Andhra Christian College: Guntur: A.P: India

B.L : Madras University: Madras

Deputy Municipal Commissioner (37 Years)

Dept of Municipal Administration, Government of Andhra Pradesh

Parents: G.Subrahmanyam (Father) ,Ammayamma (Mother)

Siblings: Anasuya,Devasena (Sisters),Rajasekharam(Younger brother)

Wife: Mrs.Janaki Sharma

Children: Vasundhara , Revathi (Daughters),

Vanamaali ,Saatyaki (Sons)

 

Seshendra Sharma better known as Seshendra is

a colossus of Modern Indian poetry.

His literature is a unique blend of the best of poetry and poetics.

Diversity and depth of his literary interests and his works

are perhaps hitherto unknown in Indian literature.

From poetry to poetics, from Mantra Sastra to Marxist Politics his writings bear an unnerving pprint of his rare genius.

His scholar ship and command over Sanskrit , English and Telugu Languages has facilitated his emergence as a towering personality of comparative literature in the 20th century world literature.

T.S.Eliot ,ArchbaldMacleish and Seshendra Sharma are trinity of world poetry and Poetics.

His sense of dedication to the genre of art he chooses to express himself and

the determination to reach the depths of subject he undertakes to explore

place him in the galaxy of world poets / world intellectuals.

Seshendra’seBooks :http://kinige.com/author/Gunturu+Seshendra+Sharma

Seshendra Sharma’s Writings Copyright © Saatyaki S/o Seshendra Sharma

Contact :saatyaki@gmail.com+919441070985+917702964402

------------------------

GunturuSeshendraSarma: an extraordinary poet-scholar

One of the ironies in literature is that

he came to be known more as a critic than a poet

 

HYDERABAD: An era of scholastic excellence and poetic grandeur has come to an end in the passing away of GunturuSeshendraSarma, one of the foremost poets and critics in Telugu literature. His mastery over western literature and Indian `AlankaraSastra' gave his works a stunning imagery, unparalleled in modern Indian works. One of the ironies in literature is that he came to be known more as a critic than a poet. The Central SahityaAkademi award was conferred on him for his work `KaalaRekha' and not for his poetic excellence. The genius in him made him explore `Kundalini Yoga' in his treatise on Ramayana in `Shodasi' convincingly. His intellectual quest further made him probe `NaishadhaKaavya' in the backdrop of `LalitaSahasraNaamavali', `SoundaryaLahari' and `Kama Kala Vilasam' in `SwarnaHamsa', Seshendra saw the entire universe as a storehouse of images and signs to which imagination was to make value-addition. Like Stephene Mallarme who was considered a prophet of symbolism in French literature, SeshendraSarma too believed that art alone would survive in the universe along with poetry. He believed that the main vocation of human beings was to be artists and poets. His `Kavisena Manifesto' gave a new direction to modern criticism making it a landmark work in poetics. Telugus would rue the intellectual impoverishment they suffered in maintaining a `distance' from him. Seshendra could have given us more, but we did not deserve it! The denial of the Jnanpeeth Award to him proves it

The Hindu

India's National Newspaper

Friday, Jun 01, 2007

---

Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late. Gunturu Seshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzing Sundara Kanda specially through Kundalini Yoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti , Kaamaraaja , Vagbhava Kutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of Kundalini Yoga .

The foreword by Vishwanatha Satyanarayana adds credibility to the book. The current work is an English translation of the original by Gurujada Suryanarayana Murthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

India’s National Newspaper

(Friday Review: 2nd October 2015)

 

Shodasi

Astounding scholarship of Sanskrit classics

A product of deep research, intense intellectual labour

And amazing scholarship

The book under review which is an English translation by Dr. Gurajada Suryanarayana Murthy of the original Telugu Text represents a scholarly attempt by the erudite author to justify and prove the validity of certain radical propositions which he makes about the world – renowned Kavya – Valmiki Ramayana. The propositions that he makes are – 1. Sundara Kanda is an allegory of Kundalini Yoga 2. Sita is Kundalini Shakti 3. Hanuman’s search – mission of Sita symbolises Tantric Exercise of identifying the Kundalini Shakti and raising it from the Moola Dhara Chakra (denoted by Lanka) to Sahasrara Chakra 4. The descriptive terms employed about Sita hint at Sita being essentially a Kundalini Shakti 5. Trijata’s dream is nothing but Gayathri Mantra 6. Valmiki’s language has pronounced Vedic flavour 7. The phraseology employed by Valmiki corresponds largely to the terms employed in Lalitha Sahasra Nama , Durga Saptasati , Devi Bhagawatam etc.. 8. The aptness of the name Sundara Kanda is provable on Strong Grounds 9. Ramayana is anterior to Bharatha on various grounds such as the Vedic language employed in the former the reference of Valmiki and Ramayana in Mahabharata and absence of reference to Vyasa and Mahabharata episodes in Ramayana , Mention of Rama in Mahabharata and Rama’s greater antiquity than Pandavas and a host of other plausible evidences 10. Indra , the chief Vedic god more prominently featured and praised in Ramayana than Vishnu of the Puranic origin. 11. Megha Sandesham of Kalidasa originated out of the seed of Valmiki Ramayana and 12. The benedictory verse of Sakuntalam is eulogy of Devi.

The brain – tickling propositions are not just of the cuff remarks made without basis but credible theories buttressed with profuse quotations of relevant Sanskrit Texts , wide and deep study of the relevant treatises unassailable arguments based on internal and external evidences and astounding scholarship of Sanskrit classics.

On the flip side, there are a few errors in the transliteration of the Sanskrit texts. Had the Sanskrit passages from the treatises been provided in Devanagari Script also in addition to transliterated form in Roman Script value and appeal of this essentially Sanskrit oriented book would be much higher to the large and growing Sanskrit readership. The book is doubtless, a product of deep research, Intense intellectual labour and amazing scholarship.

The Vedanta kesari : August 2016

The Lion of Vedanta

A Cultural and Spirtual Monthly of the of the Ramakrishna Order since 1944

  

AN INTELLECTUAL FEAST

Along With utmost devotion

The author has clear understanding of not only of the Ramayana

but also Mantra Sastra , Vedas and Kundalini Yoga

His method is going deep into the subject and at the

same time comparing the same with ideas of other branches of literature

Shodasi , authored by Seshendra Sharma is a book of a special type . Though its purpose is to unfold secrets of the Ramayana many other aspects from different branches of knowledge also find a place there.

The Ramayana is read in every household with devotion. It narrates not only story of Rama but it also spotlights very intricate and subtler points in other branches of knowledge, a point not even noticed by many.

The author has clear understanding of not only of the Ramayana but also Mantra Sastra , Vedas and Kundalini Yoga . There are two approaches to understand the Sastras. One is vertical which is closely followed in Sanskrit Literature. It is reading a book with the help of commentary on it. In this method not only each word of the original analysed; its correct meaning and contextual purpose are also examined. The second is a horizontal method where in various ideas in the text are read not with one commentary but with many commentaries by different people. This gives total meaning of the text.

Seshendra Sharma follows both methods. His method is going deep into the subject and at the same time comparing the same with ideas of other branches of literature.

This needs a thorough understanding of various branches and ability to compare texts and spot new ideas and enjoy the same. For example , when Hanuman asks Sita who she is ,she replies ,“sama dvadasa tatraham raghavasya nivesane bhunjhana manushan bhogan sarva kama samrudhinee “ . Meaning “I enjoyed 12 years of mundane pleasure in the home of Rama”

Though she is not an ordinary human being, she enjoyed mundane pleasures. “ you may mistake that I am a mortal woman , but understand I am Sri Maha Lakshmi” . That was the message. The most important clue is the statement “ Aham Sarva Kama Samridhinee “ . In Devi Bhagawatham we find “ Matah Sankaree Kamade “ In Sri Sukta “ Sarva Kamartha Siddhaye “ and in Lalitha Sahasra Nama “ too it is stated “ Om Kamyayai Namah” . If Sita were to be just an ordinary being all these statements would have been irrelevant.

At another place she says “ Maya Ramasya Rajarshe Bharyayaya Paramatmanah” which means that she is wife of Paramatma. Hanuman , the devotee , recognized Sita to be none other than Jaganmata. Hence he could identify her easily as the divine mother and says “ tat sreemadyate tarat”. The word sreemat is used to mean brilliance Hanuman identifies Sita as Devi by the holy seed letter ( Sreem ) .

The book is full of comparisons between different branches of learning and surely a feast for one who could enjoy the existence of similar ideas at various places. It only proves that ways may be different but the goal is one.

Seshendra Sharma physically lifts the minds of the readers and offers an intellectual feast along with utmost devotion. Surely everyone should read this book and keep a copy of the same at home.

Goda Venkateswara Sastry

Tatvaloka : June 2016

The Splendour of Truth

( Monthly Magazine)

  

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Ramayan Through Kundalini Yoga

Shodasi is an ideal read for Sanskrit-literate readers

who are open to eclectic yogarthas and connotative meanings

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So you thought Vyasa was before Valmiki, Mahabharat was before Ramayan, Rama a Vishnu avatar, and tantrism distinct from vedism? Think again. In Shodasi: Secrets of the Ramayana, Telugu poet Seshendra Sharma re-reads the Ramayan to come up with a number of new conclusions.

Much of the book sets out to prove that Ramayan was written before the Mahabharat. Sharma discusses how Indra is cited more often than Vishnu, thus placing the context of the Ramayan closer to Vedic than Puranic thought. He quotes from the Mahabharat to show how it follows descriptions of hills, rivers from the Ramayan. The Mahabharat has some prose, and therefore, it must have been composed after Ramayan, which is entirely in poetry. These are only some of the numerous reasons that Sharma offers to suggest a new sequence of our itihasas.

Sharma’s book is also an experimental reading of the Ramayan through the interpretive lens of what he calls Kundalini yoga. Hanuman’s flight to Sri Lanka gets a new interpretation. “Charana Charite Pathi” is interpreted as the path of Kundalini, and the first verse of the Sundara Kanda “Tatho Ravana Nithayah” is interpreted by Sharma to refer to Hanuman traversing the sushumna nadi of the Kundalini.

Trijata’s dream becomes the Gayatri mantra through an imaginative recasting of words as numbers. Gaja (elephant) means eight, danta (teeth) means thirty-two, and maha-gaja-chaturdantam somehow also adds up to 32 syllables, which is the number of syllables in the Gayatri mantra. That Trijata’s dream is halfway through the Ramayan also becomes significant for Sharma, he calls it the ‘central bead’ in the Ramayan garland of 24,000 beads. Identifying 32-syllables as the Gayatri follows a convention, for mantras are referenced by the number of syllables; however, it is the “secret” yogartha—or mystical, anagogical translations—derived by Sharma that becomes problematic, unless he is considered an authority in his own right.

conclude that the name Sundarakand is unrelated to any descriptions of beauty of any of the main characters in the Ramayan. However, Soundarya and Tripura-Sundari are well-known conventions in the tantric tradition and hence, Sharma concludes that Sundarakand derives its name from Shakti’s beauty, and “Sundara-Hanuman” means “Hanuman who is a devotee of Devi” (117).

A coda in this book is about the benedictory verse in Kalidasa’s Sakuntalam which has traditionally been understood to refer to Ishwara. Sharma re-interprets this verse highlighting the “eight forms” of the last line as the eight forms of Devi that please Ishwara.

This book is suitable for a reader who is Sanskrit-literate and open to eclectic yogarthas and connotative meanings. Sharma cites substantially from the Ramayan in roman but without diacritics, this is difficult to follow; and he does not always include translation. Sharma often cites commentators without citing names and sources. It is not clear why the book is called Shodasi—readers may note, this book is not about the Srividya tradition. Even if the reader is unconvinced by Sharma’s reasoning or methodology, the free flow of references may prove absorbing for a reader interested in the subject.

This could also be an eclectic reference for a scholar researching tantric elements in the Ramayan.

- Mani Rao

 

The Sunday Standard Magazine

The New Indian Express

29th November 2015

 

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Scholarly and deeply researched monograph

Pearls of insightful ideas and truths

Most of the ancient treatises like the Valmiki Ramayana and Bhagavatha lend themselves to allegorical interpretations. The book under review is scholarly and deeply researched monograph that formulates the startling theory that the immortal epic Valmiki Ramayana, particularly, Sundara Kanda, is nothing but the enunciation of the doctrine of Kundalini Shakthi Yoga. The very title of the book is bound to make the scholarly fraternity and even the common readership sit up and take notice. The radical propositions that the erudite author advances are on the basis of relentless logic and a mass of internal and external evidences are: Ramayana is rooted in Vedas, both in terms of ideas it disseminates and its verbal garb in those it is clothed. Many of the similes that Valmiki employs are inspired by vedic poetry and literature. Many of the expressions employed in the Valmiki Ramayana bear close resemblance to phraseology found in texts like Devi Bhagavatham, and Soundarya Lahari. Sita is none other than Divine Mother and Gayathri. As borne out by an analysis of similarity of names and words used in Valmiki Ramayana and Sri Vidya Literature. Sundara Kanda is nothing but delineation Kundalini Yoga. Hanuman’s aerial voyage in search of Sita represents allegorically the devi worshipper’s exercise in Kundalini Yoga. Sita is Kundalini Shakti. The episodes of mainaka, surasa and Simhika – representing satwa, rajas, tamas respectively –represent piercing of the triple knots by the spiritual aspirant. The Sanskrit phrase “Charana Charithe pathi” that occurs at the opening Canto of Sundara Kanda clearly implies Hanuman’s movement through the path of Sushumna. Lanka is the Mula Dhara Chakra, the seat of Kundalini implied in Valmiki’s graphic description of Lanka, the place of incarceration of Sita. Lanka is Muladhara also from the point of view of Yoga and it is Sri Chakra from the point of view of Spiritual practice. The burning of Lanka symbolises awakening of Swadhishthana. The aptness of name Sundara Kanda is explicable in the light of various evidences embedded in the epic. Trijata’s dream is nothing but the Gayathri Mantra as can be inferred from certain Sanskrit terms representing their numerical equivalents employed to describe dream – scenes of Trijata and also from Dramatis Personae appearing in her dream. Mahabharata is an image of Ramayana and many striking similarities may be found between Valmiki and Vyasa in their style of narrative. Valmiki’s Ramayana is the seed of Meghadootha and Valmiki reincarnates, as it were, as Kalidasa. The vedic god Indra , as the supreme deity dominates epic as a benchmark for all comparisons with Rama and dwarfs Vishnu, the Puranik God, in importance. Ramayana is anterior to Mahabharata. There are 2 annexures at the end of the book “benedictory verse of Sakunthalam is nothing but eulogy of Devi “and “All Humans have same destination” . Coming from the pen of the Telugu poet proficient in several languages, who was active in various disciplines ranging from Sanskrit studies to Cultural activism and who was given the Sahitya Akademi Award, this book is definitely of exceptional merit as the ingenious interpretations of various verses of the epic and also of allied hymnal literature to establish the novel but plausible propositions, come as a refreshing revelations. The book unmistakably bears imprints of an amazingly analytical, deeply erudite and marvellously nimble mind that effortlessly plumbs the oceanic epic and picks up and presents to the community of discerning readers pearls of insightful ideas and truths. One glaring drawback of this essentially Sanskrit-oriented book is the absence of Sanskrit quotations in Devanagari script as transliterations in roman script that are given are poor substitute sonorous Sanskrit words clothed in Devanagari script. The merits mentioned in a short review of this book packed with quaint and profound ideas constitute merely the proverbial tip of an iceberg. A fund of fruitful and lofty ideas awaits those who venture dive deep into this great book. In short this book is a riveting read for scholars and a strong stimulant for the general readers. –

N. Hariharan

Madurai

Prabuddha Bharata

March 2016

A monthly journal of the Ramakrishna Order

started by Swami Vivekananda in 1893

 

Unearthing secrets of Ramayana Ramayana

A sea-bed of secrets

A great boon to Devi Upasakas and Practioners of Sri Vidya

The Ramayana popular as the Adi Kavya (first work of poetry) the world over is not just beautiful poetry . It is a sea bed of secrets – containing the methods of Kundalini yoga and mantra sastra . This is the heart of Shodasi : Secrets of the Ramayana authored by Seshendra Sharma , one of the towering personalities of Telugu Poetry . This book, a collection 16 articles with one article added on from this edition appeared in Telugu Original in 1967. Mr. N.Ramesan IAS , the then Principal Secretary to Education Dept , the then AP Govt observed feelingly in his preface , that this work is a boon for Devi Upasakas and merits to be translated into English and other Indian Languages. This advice has fructified after 48 Years. Dr. Suryanarayana Murthy , a physicist (retired : Baba Atomic Research Centre ) has translated Shodasi into English with commendable clarity of grasp over the subject and felicity of thought process and flow of reading. The story of Rama narrated in enchanting poetry, according to Seshendra is a honey supplement to the bitter medicine called Kundalini Yoga. Valmiki Maharshi chose the Story of Rama to propagate Kundalini Yoga and systems of meditation in the society, among the masses of his era. This is the fulcrum of this Research work. What is of significance is that the author , in order to buttress his analysis and arguments cites extensively and conclusively from the Original Text of Ramayana itself. This Translation introduces this seminal work to wider sections of readers in other parts of our multilingual nation and to scholars engaged in research in Indian scriptures in the west. As the reader goes through the pages of Shodasi it gradually becomes clear that , the story that Valmiki was a Hunter , after viewing the pair of birds dying for each other renounced hunting and became a Rishi is an episode woven around him to make him and his epic the Ramayana popular and that Valmiki belongs to the pantheon of Vedic Rishis . Seshendra at every point of analysis cites from the Vedas and sruthis. His own introduction to this work “one word to begin with “ he discusses elaborately on the significance of Valmiki’s Style of expression of phrases . This chapter is the gateway to the entire work. While analysing one stanza of he touches upon a simile Which compares moon in the night sky wit vrishabham in Goshtam (cowshed). Seshendra goes deeper into shruthi and Vedas and concludes that go means in Sanskrit speech and “goshte vrishabham mattamiva bhramantam “ implies that like Omkara moves at the throat the divine personality of moon is moving in the sky. That intricate and deep is the analysis of the author. Seshendra , then discusses why sundara kanda was chosen as the name of a chapter . He observes incisively and proves conclusively that Sita is the main character of this Kanda and Sita is none other than Adi Shakti ( The Divine Mother ) Sri Maha Tripura Sundari.This is the reason why Maharshi named it Sundara Kanda. Sundara Kanda is the heart of the Ramayana and Trijata Swapna (Demoness Trijata’s Dream) is its heart. Sundara Kanda is nothing but Kundalini Yoga . Right from the 1st stanza of the chapter Maharshi starts unfolding the path of Kundalini Yoga in a suggestive manner garbed in enchanting poetry teaming with breath taking similes. Hanuman is SriVidyopasaka. The author discusses the 1st stanza “Chaaranaa Charithe pathi “ with intrinsic evidence from the Ramayana itself. Charanas are Divine Singers and their path is the sky . In other words in Kundalini Yoga “Sushumna “. The entire chapter elaborates each stanza in a captivating tone and concludes with Lanka Dahana ( Burning of Lanka ) as piercing of the Sahasrara seated in the head. First hand reading alone will give the unnerving feel of this chapter. Another important chapter is “ Trijata’s dream is nothing but Gayathri mantra “. In this , Seshendra views Trijata’s Dream, one of the demonesses guarding Sita in Ashoka Vana as Gayathri mantra. He dwelves deep into each Sloka of this episode and proves convincingly that Valmiki created this episode in order to embed the mantra in Ramayana. Till this point this book is a cluster of revelations. “The later part is both revelation and research. Seshendra in the chapter “ Indra is the Supreme Deity of Ramayana “ discusses each stanza of the Ramayana and goes on to reveal that at the time when Valmiki was writing the Ramayana the concepts of Vishnu and incarnation (Avatar ) were non– existent . Indra is the supreme deity of the Ramayana. In other 2 chapters the author‘s exhaustive study and Incisive analysis are all pervasive. Seshendra explodes the myth sought to be propagated by some of the Western Scholars that the Bharatha precedes the Ramayana . Shodasi , as rightly pointed out in one preface, is a great boon to Devi Upasakas and Practioners of Sri Vidya. All these ages this Adi Kavya is seen only as the Story of Rama. Here is a path breaking work which reveals the hidden treasure of spiritual secrets which Valmiki Maharshi embedded them in his epic.

Insight ( Sunday Magazine )

The Hitavada ( English Daily ) 1st November 2015