True Yoga, FROM S-H-E....

Yogini (Sanskrit: योगिनी, yoginī, [ˈjoginiː]) is the feminine form corresponding to the masculine yogi. Yoginis are known to possess a steadfast mind, which they cultivate through the disciplined pursuit of transcendence, an idea that is central to the practice of yoga. Tantric scholars have described yoginis as independent, outspoken women with graceful spirits, without whom yoga would fail to achieve its full, fruitful purpose.[1]

Though the leaders of the modern Yoga-asana & meditation tradition have often been male, the vast majority of modern practitioners are female[2], including many who have attained mastery through the primary Yoga of the embodied Shakti life mysteries of the life cycle and mothering. Only the female can awaken the muladhara chakra (the seat of the Kundalini-shakti) via fertility and sexuality; the male must use kriya Yoga.[3]

Mystical Reference To SHE...

The following is a collection of quotes from wikipedia intermixed with my Commentary---

Observant Jews consider the ''Shema'' to be the most important part of the prayer service in Judaism, and its twice-daily recitation as a mitzvah (religious commandment). It is traditional for Jews to say the Shema as their last words, and mothers teach it to their children before they go to sleep at night. The words are "shema yisrael adonai eloheinu adonai echad (silently) baruch shem kavod malchuto le'olam vaed".

The Following is an example of The Shema Yisrael prayer.

The first, pivotal, words of the Shema are (keep in mind Hebrew is read from right to left):

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד - Shema Yisra'el YHWH Eloheinu YHWH Echad

ceremonial Order of the prayer: SHEMA is first---

Shema — listen, or hear & do (according to the Targum, accept)

Yisrael — Israel, in the sense of the people or congregation of Israel

Adonai — often translated as "Lord", it is read in place of YHWH

Eloheinu — our God, the word "El" or "Eloh" signifying God (see also: Elohim), and the plural possessive determiner suffix "-nu" or "-enu" signifying "our"

My Comments:

Echad — the Hebrew word for the number 1, which has the dual meaning "one" and "alone", its root is also "united" and "unique", and "brotherhood" (Achdut).

my comments:

So the prayer ends with ''Echad'' which means ''ONE'', ONE is just a reference to non-differentiation, the resolution of 2 or more powers into one concentrated focus or gravitational balance, mental, spiritual and bio-celestial equilibrium and harmony with everything. The expression''Eloheinu'' as a plural possessive determiner suffix is expressed as ''NU'' or ''ENU'' signifying ''Our'', as in Sharing resources from ''ONE'' Source, which leads us to the Oneness of The ''Echad'', which is a unique unification of opposites, male and female alike.


''We can further elucidate on the expression ''NU'' which is a reference to'' (The Egyptian Goddess''Nu'' or ("Watery One") or Nun ("The Inert One") is the deification of the primordial watery abyss. In the Ogdoad cosmogony, the name nu means "abyss").

my comments:

''NU also has a male aspect, which further confirms the significance of The SHEMA YISRAEL and the Concluding of the Prayer with the expression ''ECHAD''--''ONE'' which is quite clear, It seems that this Divine Echad, or oneness is the consolidation of Duality into ''ONE'' cooperative state of perfect serene balance, this is what the world calls ''GOD''...And SHE, is at the center of it all....''

Nu was shown usually as male but also had aspects that could be represented as female or male. Naunet (also spelt Nunet) is the female aspect, which is the name Nu with a female gender ending.

Further analysis of reconciled Duality at the center of Creation----

Schneur Zalman explains that God's Unity has two levels, that are both paradoxically true. The main text of Kabbalah, the Zohar, describes the first verse of the Shema ("Hear Israel, the Lord is God, the Lord is One") as the "Upper level Unity", and the second line ("Blessed be the Name of the Glory of His Kingdom forever") as the "Lower level Unity". Schneur Zalman gives the Hasidic explanation of this. In Kabbalah, all Creation is dependent on the immanent, potentially finite, "Light that Fills all Worlds", that each Creation receives continually. All is bittul-nullified to the light, even though in our realm this complete dependence is hidden. From this perspective, of God knowing the Creation on its own terms, Creation exists, but the true essence of anything is only the Divine spark that continuously recreates it from nothing. God is One, as nothing has any independent existence without this continual flow of Divine Will to Create. This is the Lower Level Unity.


''In relation to God's essence, Creation affects no change or withdrawal. All Creation takes place "within" God. "There is nothing but God". The ability to create can only come from the infinite Divine essence, represented by the Tetragrammaton name of God. However, "It is not the essence of the Divine, to create Worlds and sub-sustain them", as this ability is only external to the Infinite essence. Creation only derives from God's revelatory "speech" (as in Genesis 1), and even this is unlike the external speech of Man, as it too remains "within" God. From this upper perspective of God knowing Himself on His own terms, Creation does not exist, as it is as nothing in relation to God's essence. This Monistic Acosmism is the "Upper Level Unity", as from this persective, only God exists.''

''The new doctrine in Lurianic Kabbalah of God's Tzimtzum ("Withdrawal"), received different interpretations after Isaac Luria, from the literal to the metaphorical. To Hasidism and Schneur Zalman, it is unthinkable for the "Withdrawal" of God that "makes possible" Creation, to be taken literally. Tzimtzum only relates to the Ohr Ein Sof ("Infinite Light"), not the Ein Sof (Divine essence) itself. God's true infinity is revealed in both complimentary infinitude (infinite light) and finitude (finite light). The "Withdrawal" was only a concealment of the Infinite Light into the essence of God, to allow the latent potentially finite light to emerge after the Tzimtzum. God Himself remains unaffected ("For I, the Lord, I have not changed" Malachi 3:6). His essence was One, alone, before Creation, and still One, alone, after Creation, without any change. As the Tzimtzum was only a concealment, therefore God's Unity is Omnipresent. In the Baal Shem Tov's new interpretation, Divine Providence affects every detail of Creation. The "movement of a leaf in the wind" is part of the unfolding Divine presence, and is a necessary part of the complete Tikkun (Rectification in Kabbalah). This awarenes of the loving Divine purpose and significance of each individual, awakens mystical love and awe of God.''


My Concluding Commentary:

So I think that the expression SHE-MA is perfectly suitable as a title for the SHEMA Yisrael prayer, because being that the purpose of the ceremonial prayer is to cleanse oneself and reunite with ''Oneness'', NU represents the infinite reservoir of celestial Life water. SHE-MA, or as I would say ''SHE'', is the core effectiveness of this SHEMA YISRAEL ceremony, because......we will always find purification, through, In and From...HER waters....Or the waters of NU, or NU-Waters---NEW Waters.

SHE, invented the art of Writing?

In Egyptian mythology, Seshat (also spelled Safkhet, Sesat, Seshet, Sesheta, and Seshata) was the Ancient Egyptian goddess of wisdom, knowledge, and writing. She was seen as a scribe and record keeper, and her name means she who scrivens (i.e. she who is the scribe), and is credited with inventing writing. She also became identified as the goddess of architecture, astronomy, astrology, building, mathematics, and surveying. These are all professions that relied upon expertise in her skills. She is identified as Safekh-Aubi in some late texts.[1]

Mistress of the House of Books is another title for Seshat, being the deity whose priests oversaw the library in which scrolls of the most important knowledge was assembled and spells were preserved. One prince of the fourth dynasty, Wep-em-nefret, is noted as the Overseer of the Royal Scribes, Priest of Seshat on a slab stela. Heliopolis was the location of her principal sanctuary. She is described as the goddess of history.

In art, she was depicted as a woman, with a stylised papyrus plant above her head. The papyrus symbolised writing because the ancient Egyptians wrote on a material derived from papyrus. The papyrus plant, her symbol, was shown as having six spurs from the tip of the central stem, making it resemble a seven-pointed star. Pharaoh Tuthmosis III (1479-1425 B.C.E.) called her Sefket-Abwy (She of seven points). Spell 10 of the coffin text states "Seshat opens the door of heaven for you."

Usually, she also is shown holding a palm stem, bearing notches to denote the recording of the passage of time, especially for keeping track of the allotment of time for the life of the pharaoh. She also was depicted holding other tools and, often, holding the wound cords that were stretched to survey land and structures.

All Empires Fall2.mp3 by AVISION

All Empires Fall2.mp3 by AVISION
ALL EMPIRES FALL BY AVISION

AUGUST 06, 2010, Present Day Endeavors.

Writing A Manuscript. A cross-cultural referendum of artistic, theological, Meta-philosophical commonalities and modes of progressive thought cross-cult-urally.

The Light In you, Is The Light In me....

The light in the human heart is the same light that shines through the sun...The light in you, is the light in me, so now.....we can shine through each other....

HER ORIGIN

Khonsu, One of the archetype Egyptian qualities of the kingdom of the Moon , for instance, was associated with the Spring sun, being a deity of fertility and therefore a corn spirit; he was a form of Osiris, the Patriarch, who sojourned on earth to teach mankind how to grow corn and cultivate fruit trees. In the Egyptian legend Osiris received the corn seeds from Isis, which suggests that among Great-Mother-worshiper peoples, it was believed that agricultural civilization had a Female Origin. The same myths may have been attached to corn gods and corn goddesses, associated with water, sun, moon, and stars.