Why renaming my health condition could help other women

https://www.bbc.com/news/articles/cd9p50j3ljko?at_medium=RSS&at_campaign=rss

#Health #Women #Awareness

REBLOG: ‘Good Luck!’ by Karima Hoisan

Poem

Source:

Karima

Salamander Sees

Salamander sees.

The third letter more than one ocean many species, observation. People split three ways uneven slabs to slivers, sweet, sweat, swarm. Top down trickle tongue out up to the dribbling sky, thirsty. The beautiful ones suck the clouds dry clean wash twice, three times a day. Skin glow brillo golden gold silver green coin rain acid hot burn flesh, out tongue in quickly. Below earth under swarm the ugly. Dirty sick thirsty cave temples built worship the beautiful gold moving pictures desire them the beautiful their lacquered loins. Between upland the media eyes ears note letters report story, death of the clouds.

Salamander once ugly now medium belly sore years below tongue flick taste of sky better. Below smell dirt sand rock earth sky cave dark bruise friends no see. Cold work the cloud makers labor cumulus cirrus stratus cirrus cumulus stratus endless not enough more, wash the beautiful. Below many day born mother laugh cry one more struggle scrape, teeming subways. Food mud dig wall bug, chew. Salamander eyes open see black curious lazy cloud makers stay away, scolded child. Lonely alone no work no dig wall bug crawl search old place forbidden hole empty secret space paper letters light story, learn. Day gate hole see hurt eyes sky joy tell whip pain mother fear, no. Lonely return secret no tell, question. Year found punish cloud maker work labor we all I no whole hole sky go escape, disruption. Punish tail taken banish upland mother cry friends no see no hear now here upland, medium.

Salamander sees eyeglass lenses clarity, observation. Blur all same no different now much, question. Upland many space feel less bump bruise only city concentrations, mass. City brown round house brick below gate open once twice a year, limit ugly. City speed rush danger crawl step on. Salamander learn stand, scurry. Salamander medium good, fast. Cloak cover skin no tail below same upland warm cold warm cold change, hard. Day glimpse beautiful eyes hurt bright return cloud scraper quick beautiful question. Day follow cloud scraper find bright wall touch fire pain hurt run fear, question. Year capitol work learn report down deathrate birthrate steady reward three division cut clouddeath edit life under no copy past below chameleon discovered shame, new city. Roam year work learn report no tail discovered, repeat. End desert grow room, find home.

Hole sleep write watch clouds change, thin. Sand study sky hill holes rock night smell shadow noise, fear. Day prints question, god. Hungry god lonely food out morning bug gone, peace. Year study feed god. Day tracks god mountain storm flash burn pain rain wash soothe, beautiful? Confusion run whimper run lick wounds scars healed head tail stump strange, sleep. Awake voices fear blind mourn other holes, friends. Outcasts god long night speak learn, home clouds make new. Friends eyes, eyeglass no. Blind.

Salamander sees.

Written June 27, 1997

Perennial

It’s significant that the major characteristics of wakefulness I’ve identified through my research are essentially the same… as the main themes of wakefulness as described in the world’s spiritual traditions. (…[T]hese included union, inner stillness or inner emptiness, self-sufficiency, compassion and altruism, relinquishing personal agency, heightened awareness, and well-being.) This synchronicity validates the insights of spiritual traditions and shows that wakefulness can exist outside spiritual traditions and is more fundamental than the traditions themselves. It suggests that wakefulness exists as a psychological or ontological state in itself. It may be interpreted in terms of spiritual traditions, but it doesn’t have to be.

Theologians and transpersonal psychologists have long debated the existence of a “perennial philosophy,” a common core to the world’s religions and spiritual traditions. According to the perennial view, the same basic truths lie behind all spiritual teachings but they’re expressed in slightly different ways. They’re simply different paths leading toward the peak of the same mountain, though there are some superficial differences between them, of course.

On the other hand, some people dispute the existence of a perennial philosophy, believing instead that spiritual and mystical traditions are independent. There isn’t a common mountain — all the paths are heading in different directions toward different peaks. Any similarities between different traditions are the result of contact or influence…

This seems highly implausible to me. For one thing, even if there was a chain of influence in the way this argument suggests, surely the original teachings would have been altered beyond recognition over centuries of dissipation (similar to a game of telephone), rather than remaining essentially the same. But the best way of verifying perennialism is to look outside spiritual traditions, as we’ve done in this book. Most of the participants of my research had no familiarity with spiritual traditions or practices at the time of their awakenings, but still described them in similar terms to the mystics of many different traditions. (Some of them became familiar with traditions later — in some cases, many years later; in other cases, only to a limited degree.) This strongly suggests that there exists some form of underlying or perennial landscape of experience that precedes interpretation by spiritual traditions.

Steve Taylor, The Leap: The Psychology of Spiritual Awakening, pp.233-234

[T]he physical world is not ultimately separate from its transcendental foundation, and so the perennial philosophy is a non-dualistic view of reality. There is no barrier between the so-called physical and metaphysical dimensions of reality (i.e., between the universe and its transcendent source); the two are a Oneness rather than a duality, and this is in contrast to systems of philosophy or religion that place a firewall between the transcendent realm and the physical world. For Perennialists, the universe arises from the Ground of Being, or, put the other way round, the Ground of Being takes form as the world around us. The One becomes the many, just as one ocean can rise up into multiple waves. Furthermore, and because we too are “waves” on the surface of a cosmic sea, our physical selves also arise from the Ground of Being. The Ground, therefore, is not only the Ground of Being but, consequently, the ground of our being as well.

Dana Sawyer, The Perennial Philosophy Reloaded: A Guide for the Mystically Inclined, pp.33-34

Ever since I first read Aldous Huxley’s The Perennial Philosophy in my early twenties, I have been drawn to the clean simplicity of the idea. In the passage I’ve quoted above, Steve Taylor provides one of the briefest and most credible responses to the most common criticism from both humanist and religious points of view: that the contemplative traditions, rooted in such radically different religious soils, cannot have anything in common. As Dana Sawyer points out, a few lines on from the passage above, “…human beings have the latent ability to grasp the content of the two previous postulates experientially. That is, we have a capacity, whether we cultivate it or not, to go beyond intellectual descriptions of the Ground of Being (transcendent) and the Oneness of Being (immanent) to the direct experience of these realities, as did the mystics of the past—and as do some mystics today.”

It doesn’t matter, either immediately or ultimately, whether the experience in question occurs within the taught practice of any one religion or philosophy; as Taylor explains above, “there exists some form of underlying or perennial landscape of experience that precedes interpretation by spiritual traditions.” I can testify to this myself: my earliest unitive experiences of inner stillness, emptiness and heightened awareness came around the age of five, long before I knew anything of religious or contemplative teachings in any form.

The simple phenomenology of contemplation – inner experience itself (by which I don’t mean experiences, altered states or spectacular changes in perception, but plain awareness) – will teach the foundational fact of oneness with the ground. Merely to sit still is usually quite enough…

Someone used my open source project to phish people

https://andrej.sh/posts/phishing-through-my-open-source-project

#HackerNews #openSource #phishing #security #awareness #cyberThreats #codeEthics