Horoscope / Astrology / love spells / powerfull mantra / Vashikaran specialist
In astrology, a horoscope is a chart or diagram representing the positions of the Sun, Moon, planets, theastrological aspects, and sensitive angles at the time of an event, such as the moment of a person's birth. The word horoscope is derived from Greek words meaning "a look at the hours" (horoskopos, pl. horoskopoi, or "marker(s) of the hour.") Other commonly used names for the horoscope in English include astrological chart,astro-chart, celestial map, sky-map, star-chart, cosmogram, vitasphere, radical chart, radix, chart wheel, or simply chart.
It is used as a method of divination regarding events relating to the point in time it represents and forms the basis of the horoscopic traditions of astrology. However, no studies have shown any scientific support for the accuracy of horoscopes, and the methods used to make interpretations are, at best, pseudo-scientific.
In common usage, horoscope often refers to an astrologer's interpretation, usually through a system of Sun sign astrology or based on calendar significance of an event, as in Chinese astrology. In particular, many newspapers and magazines carry predictive columns based on celestial influences in relation to the zodiacal placement of the Sun on the day of a person's birth, identifying the individual's Sun sign or "star sign" based on a conventionalzodiac (which is not the celestial one). Such a concept is distinct from horoscopes as typically employed, where only the traditional zodiacal placement of the Sun is considered in interpretation. While this modern usage is perhaps the most popular in the colloquial lexicon, this article will focus primarily on the traditional concept.
A mantra is a sound, syllable, word, or group of words that are considered capable of "creating transformation" (cf. spiritual transformation). Their use and type varies according to the school and philosophy associated with the mantra.
Mantras (Devanagari ??????) originated in the Vedic tradition of India, later becoming an essential part of the Hindu tradition and a customary practice within Buddhism, Sikhism, andJainism. The use of mantras is now widespread throughout various spiritual movements which are based on, or off-shoots of, the practices in the earlier Eastern traditions and religions.
The aum syllable is considered a mantra in its own right in Vedanta mysticism.
In the context of the Vedas, the term mantra refers to the entire portion which contains the texts called Rik, Yajuh or Sama, that is, the metrical part as opposed to the prose Brahmanacommentary. With the transition from ritualistic Vedic traditions to mystical and egalitarian Hindu schools of Yoga, Vedanta, Tantra and Bhakti, the orthodox attitude of the elite nature of mantra knowledge gave way to spiritual interpretations of mantras as a translation of the human will or desire into a form of action, with some features in common with spells in general.
For the authors of the Hindu scriptures of the Upanishads, the syllable Aum, itself constituting a mantra, represents Brahman, the godhead, as well as the whole of creation. Kukai suggests that all sounds are the voice of the Dharmakaya Buddha — i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestations of ultimate reality, in the sense of sound symbolismpostulating that the vocal sounds of the mantra have inherent meaning independent of the understanding of the person uttering them.
Nevertheless, such understanding of what a mantra may symbolize or how it may function differs throughout the various traditions and also depends on the context in which it is written or sounded. In some instances there are multiple layers of symbolism associated with each sound, many of which are specific to particular schools of thought. For an example of such see the syllable: Aumwhich is central to both Hindu and Buddhist traditions.
While Hindu tantra eventually came to see the letters as well as the sounds as representatives of the divine, the shift toward writing occurred when Buddhism traveled to China. Although China lacked a unifying, ecclesiastic language like Sanskrit, China achieved its cultural unity through a written language with characters that were flexible in pronunciation but more precise in meaning. The Chinese prized written language much more highly than did the Indian Buddhist missionaries, and the writing of mantras became a spiritual practice in its own right. So that whereas Brahmins had been very strict on correct pronunciation, the Chinese, and indeed other Far-Eastern Buddhists were less concerned with this than correctly writing something down. The practice of writing mantras, and copying texts as a spiritual
practice, became very refined in Japan, and the writing in the Siddham script in which the Sanskrit of many Buddhist Sutras were written is only really seen in Japan nowadays. However, written mantra-repetition in Hindu practices, with Sanskrit in any number of scripts, is well-known to many sects in India as well.
Mantras were originally conceived in the Vedas. Most mantras follow the written pattern of two line "shlokas" although they are often found in single line or even single word form.
The most basic mantra is Aum, which in Hinduism is known as the "pranava mantra," the source of all mantras. The Hindu philosophy behind this is the idea of nama-rupa (name-form), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of Aum, as it is the first manifested nama-rupa of Brahman, the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahma, and the first manifestation of Brahma in existence is Aum. For this reason, Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, the most fundamental mantras, like 'Aum,' the 'Shanti Mantra,' the 'Gayatri Mantra' and others all ultimately focus on the One reality.
In the Hindu tantra the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audible sounds and visible forms.
Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements, gods, signs of the zodiac, parts of the body – letters became rich in these associations. For example in the Aitrareya-aranya-Upanishad we find:
The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent fire, the sibilants air, the vowels the sun? The mute consonants represent the eye, the sibilants the ear, the vowels the mind.[citation needed]
In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to the nature of things. Thus the Vedas come to represent reality itself. The seed syllable Aum represents the underlying unity of reality, which is Brahman.
All elements and energies in the Cosmos can be influenced and guided by Mantras. There are several forms of Mantra:[7][8][self-published source?][citation needed]
It is used as a method of divination regarding events relating to the point in time it represents and forms the basis of the horoscopic traditions of astrology. However, no studies have shown any scientific support for the accuracy of horoscopes, and the methods used to make interpretations are, at best, pseudo-scientific.
In common usage, horoscope often refers to an astrologer's interpretation, usually through a system of Sun sign astrology or based on calendar significance of an event, as in Chinese astrology. In particular, many newspapers and magazines carry predictive columns based on celestial influences in relation to the zodiacal placement of the Sun on the day of a person's birth, identifying the individual's Sun sign or "star sign" based on a conventionalzodiac (which is not the celestial one). Such a concept is distinct from horoscopes as typically employed, where only the traditional zodiacal placement of the Sun is considered in interpretation. While this modern usage is perhaps the most popular in the colloquial lexicon, this article will focus primarily on the traditional concept.
A mantra is a sound, syllable, word, or group of words that are considered capable of "creating transformation" (cf. spiritual transformation). Their use and type varies according to the school and philosophy associated with the mantra.
Mantras (Devanagari ??????) originated in the Vedic tradition of India, later becoming an essential part of the Hindu tradition and a customary practice within Buddhism, Sikhism, andJainism. The use of mantras is now widespread throughout various spiritual movements which are based on, or off-shoots of, the practices in the earlier Eastern traditions and religions.
The aum syllable is considered a mantra in its own right in Vedanta mysticism.
In the context of the Vedas, the term mantra refers to the entire portion which contains the texts called Rik, Yajuh or Sama, that is, the metrical part as opposed to the prose Brahmanacommentary. With the transition from ritualistic Vedic traditions to mystical and egalitarian Hindu schools of Yoga, Vedanta, Tantra and Bhakti, the orthodox attitude of the elite nature of mantra knowledge gave way to spiritual interpretations of mantras as a translation of the human will or desire into a form of action, with some features in common with spells in general.
For the authors of the Hindu scriptures of the Upanishads, the syllable Aum, itself constituting a mantra, represents Brahman, the godhead, as well as the whole of creation. Kukai suggests that all sounds are the voice of the Dharmakaya Buddha — i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestations of ultimate reality, in the sense of sound symbolismpostulating that the vocal sounds of the mantra have inherent meaning independent of the understanding of the person uttering them.
Nevertheless, such understanding of what a mantra may symbolize or how it may function differs throughout the various traditions and also depends on the context in which it is written or sounded. In some instances there are multiple layers of symbolism associated with each sound, many of which are specific to particular schools of thought. For an example of such see the syllable: Aumwhich is central to both Hindu and Buddhist traditions.
While Hindu tantra eventually came to see the letters as well as the sounds as representatives of the divine, the shift toward writing occurred when Buddhism traveled to China. Although China lacked a unifying, ecclesiastic language like Sanskrit, China achieved its cultural unity through a written language with characters that were flexible in pronunciation but more precise in meaning. The Chinese prized written language much more highly than did the Indian Buddhist missionaries, and the writing of mantras became a spiritual practice in its own right. So that whereas Brahmins had been very strict on correct pronunciation, the Chinese, and indeed other Far-Eastern Buddhists were less concerned with this than correctly writing something down. The practice of writing mantras, and copying texts as a spiritual
practice, became very refined in Japan, and the writing in the Siddham script in which the Sanskrit of many Buddhist Sutras were written is only really seen in Japan nowadays. However, written mantra-repetition in Hindu practices, with Sanskrit in any number of scripts, is well-known to many sects in India as well.
Mantra in Hinduism
Mantras were originally conceived in the Vedas. Most mantras follow the written pattern of two line "shlokas" although they are often found in single line or even single word form.
The most basic mantra is Aum, which in Hinduism is known as the "pranava mantra," the source of all mantras. The Hindu philosophy behind this is the idea of nama-rupa (name-form), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of Aum, as it is the first manifested nama-rupa of Brahman, the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahma, and the first manifestation of Brahma in existence is Aum. For this reason, Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, the most fundamental mantras, like 'Aum,' the 'Shanti Mantra,' the 'Gayatri Mantra' and others all ultimately focus on the One reality.
In the Hindu tantra the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audible sounds and visible forms.
Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements, gods, signs of the zodiac, parts of the body – letters became rich in these associations. For example in the Aitrareya-aranya-Upanishad we find:
The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent fire, the sibilants air, the vowels the sun? The mute consonants represent the eye, the sibilants the ear, the vowels the mind.[citation needed]
In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to the nature of things. Thus the Vedas come to represent reality itself. The seed syllable Aum represents the underlying unity of reality, which is Brahman.
All elements and energies in the Cosmos can be influenced and guided by Mantras. There are several forms of Mantra:[7][8][self-published source?][citation needed]