People have a tendency to conclude a whole lot from not very much. Their speculations can be mistaken for reality, their extrapolations unquestioned. I have joked about the phenomenon of self-diagnosed omniscience in this blog and I have introduced the concluding kangaroo, a being that jumps a great distance over chasms to form conclusions.
People also like to pontificate; evidence is rarely a major concern.
I first became aware of some oddities in my character, the summer of my 13th birthday. We went to Butlins at Pwllheli and I spent a lot of time walking along the Llyn peninsula. I did not want to be there with my parents. I was able to persuade various bartenders that the beers I was buying were for family.
The average man of the street has never heard of three or four pronged nagal beings. I was very much with the question as to who or what I was / am that summer. I even had a jacket like this at one stage.
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While I was decorating this afternoon, it seemed to me that people may conclude about what I am up to and engaged in, based on the contents of this blog. They may be certain that they understand what is going on. They may forget that I choose what to put in the blog and what not to.
A long while back an American university was visiting the one that I worked at, with a view perhaps to forming an alliance. The delegation was “senior” and to help fill their diaries, I was delegated by the powers that be to talk about pastoral care, student support, transferable skills training, the tutorial system, science outreach and academic quality control. The delegation arrived at my office and we had an extended discussion which covered a lot of ground. They were a bunch of suits but very engaged in what I was saying. They started asking me if I had been to the USA before and made an informal invitation to come visit. Somewhat surprisingly they took my contact details and arranged a follow up meeting for the following day.
The next day two of them came to my office they had called the “mother-ship” and proceeded to offer me a job. They would pay for me to come visit for a fortnight to scope out. Then we could put together a plan for a new form of student liaison and care office campus wide. They suggested that I could have a big salary and choose my team.
While the negotiation about alliance was taking place, I was being head hunted spontaneously.
Nobody knew that this was going on, the seaside sounded attractive…
It was out of the blue…
People tend to conclude from within their own version of reality. As a consequence they do not include things which they do not know into their conclusion. They are unaware of the things which they do not know. This rarely inhibits conclusion forming.
Self-diagnosed omniscience if inaccurately or prematurely diagnosed is unaware of the things it does not know. It deems that there cannot possibly be any things which it does not know.
I am returning from a flight and arrive at the airport. There is a sense of extensive travel. There is an image of R. He is splitting in two, he has two heads. In my hand I hold the “reflexis” cube. In which I see this. This cube is an “impossible” geometric object made up of two trigonal pyramids to make a cube, the top surface of which is highly reflective.
I am sharing a flat with R. A man comes to fix his stereo. He is giving attention to his valve amps. He says to me with a wink that my type of amplifier is better. I comment that I only had to change the valves once. R’s amp has an element of show whilst mine is more practical. The valves on my amp are glowing.
Later I am going for a meeting and arrive at Oxford Street. I notice R heading to UCL. He does not see me nor recognise me. I am wearing sunglasses. I try to talk with him. All roads lead to UCL.
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Then in another world R has willed himself into the court. He is in every room at the same time. He is dressed as a jester with a three-pointed tricorn hat. In one room he is multi-coloured in and other room he is black and white to match the black and white tiled floor. It is only since he has been split that he can do this. They are waiting for me.
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Outside as I approach there is a cat watching some hedgehogs and rabbits play on the lawn. The cat pounces on a hedgehog and gets a “thorn” in its paw. I help it and get the thorn out; I say to it that it is being silly. It then watches the rabbits and pounces on one. It has a small one in its mouth which it is going to eat. I note this and move off into the court.
The dream the repeats itself several times, especially the bit about the splitting, the “reflexis” cube and the image of the jester like figure in a tricorn hat.
Avatar (Sanskrit: अवतार, avatāra; pronounced [ɐʋɐtaːrɐ]), is a concept within Hinduism that in Sanskrit literally means “descent”. It signifies the material appearance or incarnation of a powerful deity, goddess or spirit on Earth. The relative verb to “alight, to make one’s appearance” is sometimes used to refer to any guru or revered human being.
The word avatar does not appear in the Vedic literature; however, it appears in developed forms in post-Vedic literature, and as a noun particularly in the Puranic literature after the 6th century CE. Despite that, the concept of an avatar is compatible with the content of the Vedic literature like the Upanishads as it is symbolic imagery of the Saguna Brahman concept in the philosophy of Hinduism. The Rigveda describes Indra as endowed with a mysterious power of assuming any form at will. The Bhagavad Gita expounds the doctrine of Avatara but with terms other than avatar.
Theologically, the term is most often associated with the Hindu god Vishnu, though the idea has been applied to other deities. Varying lists of avatars of Vishnu appear in Hindu scriptures, including the ten Dashavatara of the Garuda Purana and the twenty-two avatars in the Bhagavata Purana, though the latter adds that the incarnations of Vishnu are innumerable. The avatars of Vishnu are important in Vaishnavism theology. In the goddess-based Shaktism tradition of Hinduism, avatars of the Devi in different appearances such as Tripura Sundari, Durga and Kali are commonly found. While avatars of other deities such as Ganesha and Shiva are also mentioned in medieval Hindu texts, this is minor and occasional. The incarnation doctrine is one of the important differences between Vaishnavism and Shaivism traditions of Hinduism.
Incarnation concepts that are in some aspects similar to avatar are also found in Buddhism, Christianity, and other religions.
The scriptures of Sikhism include the names of numerous Hindu gods and goddesses, but it rejected the doctrine of savior incarnation and endorsed the view of Hindu Bhakti movement saints such as Namdev, that formless eternal god is within the human heart, and man is his own savior.
Etymology and meaning
The Sanskrit noun (avatāra /ˈævətɑːr, ˌævəˈtɑːr/; Hindustani: [əʋˈtaːr]) is derived from the Sanskrit prefix ava- (down) and the root tṛ (to cross over). These roots trace back, states Monier-Williams, to –taritum, -tarati, -rītum. It’s cognate to “away” in English, which is root from PIE *au- means “off, away”.
Avatar means “descent, alight, to make one’s appearance”, and refers to the embodiment of the essence of a superhuman being or a deity in another form. The word also implies “to overcome, to remove, to bring down, to cross something”. In Hindu traditions, the “crossing or coming down” is symbolism, states Daniel Bassuk, of the divine descent from “eternity into the temporal realm, from unconditioned to the conditioned, from infinitude to finitude”. An avatar, states Justin Edwards Abbott, is a saguna (with form, attributes) embodiment of the nirguna Brahman or Atman (soul). Avatar, according to Bhaktisiddhanta Sarasvati actually means ‘Divine Descent’ in his commentaries of The Shrimad Bhagavatam and The Bramha Samhita (mentioned in Brahmavaivarta Purana).
Neither the Vedas nor the Principal Upanishads ever mention the word avatar as a noun. The verb roots and form, such as avatarana, appear in ancient post-Vedic Hindu texts, but as “action of descending”, but not as an incarnated person (avatara). The related verb avatarana is, states Paul Hacker, used with double meaning, one as action of the divine descending, another as “laying down the burden of man” suffering from the forces of evil.
The term is most commonly found in the context of the Hindu god Vishnu. The earliest mention of Vishnu manifested in a human form to establish Dharma on Earth, uses other terms such as the word sambhavāmi in verse 4.6 and the word tanu in verse 9.11 of the Bhagavad Gita, as well as other words such as akriti and rupa elsewhere. It is in medieval era texts, those composed after the sixth century CE, that the noun version of avatar appears, where it means embodiment of a deity. The idea proliferates thereafter, in the Puranic stories for many deities, and with ideas such as ansha-avatar or partial embodiments.
The term avatar, in colloquial use, is also an epithet or a word of reverence for any extraordinary human being who is revered for his or her ideas. In some contexts, the term avatara just means a “landing place, site of sacred pilgrimage”, or just “achieve one’s goals after effort”, or retranslation of a text in another language. The term avatar is not unique to Hinduism even though the term originated with Hinduism. It is found in the Trikaya doctrine of Mahayana Buddhism, in descriptions for the Dalai Lama in Tibetan Buddhism, and many ancient cultures.
Avatar versus incarnation
The manifest embodiment is sometimes referred to as an incarnation. The translation of avatar as “incarnation” has been questioned by Christian theologians, who state that an incarnation is in flesh and imperfect, while avatar is mythical and perfect. The theological concept of Christ as an incarnation, as found in Christology, presents the Christian concept of incarnation. The term avatar in Hinduism refers to act of various gods taking form to perform a particular task which in most of the times is bringing dharma back. The concept of avatar is widely accepted all over the India. Sheth disagrees and states that this claim is an incorrect understanding of the Hindu concept of avatar. Avatars are embodiments of spiritual perfection, driven by noble goals, in Hindu traditions such as Vaishnavism. The concept of the avatar in Hinduism is not incompatible with natural conception through a sexual act, which is again different from the Christian concept of the Virgin Birth.
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This is the first insight of the rule of the three pronged nagal concerning the second contact with the void.
Note the reference to free beings adopting a form.
Here Blavatsky talks about adepts giving up their freedomn {nirvana} to help humanity as a Nirmanakaya..The adept is born consciously…
Study the paragraph which is on either side of this text. Might it lie aback the Tulku process? Copernicus a reincarnated cleric…
Traou an Dour 
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