Louis Hay -Law Of Attraction

The 'Tale of the Genji' or Genji Monogatari, written in the 11th century CE by Murasaki Shikibu, a court lady, is Japan's oldest novel and possibly the first novel in world literature. The classic of Japanese literature, the work describes the life and loves of Prince Genji and is noted for its rich characterisation and vivid descriptions of life in the Japanese imperial court.

The work famously reproduces the line 'the sadness of things' over 1,000 times and has been tremendously influential on Japanese literature and thinking ever since it was written. The 'Tale of Genji' continues to be retranslated into modern Japanese on a regular basis so that its grip on the nation's imagination shows no sign of loosening.

Murasaki Shikibu - The work's author is considered to be a lady of the imperial court by the name of Murasaki Shikibu who wrote it over several years and completed it around 1020 CE during the Heian period (794-1185 CE). Murasaki is also known as To no Shikibu. Murasaki was a nickname and shikibu means 'secretariat,' which was the role of her father as in ancient Japan it was common to call a daughter by her father's position. She was a member of the Fujiwara clan. Her birth is accepted as around 973 CE and her death after 1013 CE, the date of the last mention of her in court documents.

Details of her life are sketchy except that her father was Fujiwara no Tametoki, a provincial governor, and that she married a fellow Fujiwara clan member, one Fujiwara no Nobutaka, with whom she had one daughter, Daini no Sammi.

Murasaki's husband died in 1001 CE, and she then became a lady-in-waiting (nyobo) to Empress Akiko (aka Shoshi) where she displayed great talent in the arts, particularly calligraphy, the harp (koto), painting, and poetry. Besides the novel, other surviving works by Murasaki include poems and her diary. The novel describes life in the Japanese imperial court, its etiquette & intrigues, &, above all, the central character of Prince Genji.

Genji Monogatari - The Japanese title Genji Monogatari may be translated as 'The Tale of Prince Genji.' It consists of 54 chapters and 750,000 words, although the final 13 chapters are regarded as a later addition by a minority of scholars principally because the story then no longer concerns Genji but his son Kaoru and takes on a darker tone. Neither do scholars entirely agree on the order of the chapters as many seem like later insertions by the author and several are parallel chapters or narabi where events occur not after but contemporary with the events described in earlier 'ordinary' chapters (hon no maki).

The novel describes life in the Japanese imperial court, its etiquette and intrigues, and, above all, the central character of Prince Genji who is the perfect gentleman in looks and deed. Genji's relations, love affairs, and transition from youth to middle age are all captured by Murasaki's astute writing which combines romanticism and realism in equal measure to capture a timeless treatment of human relations and the general impermanence of all things. The following summary highlights the Genji Monogatari's contribution to world literature:

Earlier "novels" had too closely resembled fairy tales, or else were realistic but had no feeling for the complexity and capacity for development of their characters. Murasaki Shikibu's book, though imaginative fiction, is both descriptively and psychologically true to life. It deals with society as it was and people as they were. This remarkable woman had independently developed the novel as a true literary form. (Mason, 96)

In her own words Murasaki describes this discovery: But I have a theory of my own about what this art of the novel is...it happens because the storyteller's own experience of men and things, whether for good or ill - not only what he has passed through himself, but even events which he has only witnessed or been told of - has moved him to an emotion so passionate that he can no longer keep it shut up in his heart. Again and again something in his own life or that around him will seem to the writer so important that he cannot bear to let it pass into oblivion.

The book is written in a notoriously complex style with frequent poetic ambiguity and over 800 inserted poems, but it was an instant success and quickly gained its reputation as a timeless classic. It has been read, studied, alluded to, quoted extensively, and imitated in countless subsequent Japanese literary works and theatre ever since.

Beautiful editions were made with painted illustrations besides the calligraphy, an art, of course, in itself. Indeed, the oldest scroll paintings (onnae) from Japan, and some would say the finest, are 19 illustrations (each 21.8 cms high) from an abridged edition of the Genji Monagatari believed to have been painted in the 1120s or 1130s CE.    

The 'Tale of Genji' covers the lifetime of Prince Genji and then his descendants, which is a period of some 70 years. The story is set at the height of the Heian period during the reign of Emperor Daigo, 897-930 CE. Prince Hikaru Genji is the son of an emperor but not in direct line to the throne. Although Genji is a fictional character there was a similar figure with a similar story in the imperial court, one Minamoto no Takaakira, the tenth son of Emperor Daigo, and he would have been known both to Murasaki and her readers.

We begin with the birth of Genji and are informed that his mother, Kiritsubo, has a low status at court and is mistreated by the emperor's other wives. Kiritsubo dies when Genji is only three. An expert in divination from Korea predicts that if ever Genji acquires the throne the state will suffer a disaster. Kokiden, consort of the emperor, is also a jealous enemy of Genji.

The emperor responds to the prophecy by making the prince a commoner with the surname Minamoto or Genji. However, the emperor loves Genji very much and permits him to reside in the royal palace. Genji: 'If it weren't for old romances like this, how on earth would you get through these long tedious days when time moves so slowly?'

The emperor then finds a woman, Fujitsubo, who closely resembles Kiritsubo, and invites her to court to be his first consort. A real beauty, Genji falls desperately in love with his stepmother but, aged 12, he marries Aoi, six years his senior. Bewitched by Fujitsubo, Genji's marriage is a failure. He has numerous affairs, most significantly with a lowly girl called Murasaki who resembles Fujitsubo and who he will later marry.

Genji has two sons, one with Aoi, called Yugiri, and another with his stepmother, who, recognised as the emperor's own, will become the future Emperor Reizei. Genji is ashamed of his affair with Fujitsubo, but when Reizei discovers his true father, he gives Genji the great honour of a rank equal to that of a retired emperor. This is recompense for Genji's earlier exile to Suma (where he whiled away the time in an affair with the Lady of Akashi, the former governor's daughter).

Genji & Lady Rokujo: "At last the night ended in such a dawn as seemed to have been fashioned for their especial delight. 'Sad is any parting at the red of dawn; but never since the world began, gleamed day so tragically in the autumn sky', and as he recited these verses, aghast to leave her, he stood hesitating and laid her hand tenderly in his." (Keene, 499)

The autumn flowers were fading; along the reeds by the river the shrill voices of many insects blended with the mournful fluting of the wind in the pines. (Keene, 498)

Emperor Suzaku, now retired, asks Genji to marry his third daughter as he is concerned for her future well-being. Genji, whose first wife Aoi died in childbirth thanks to the evil wishes of a former lover Lady Rokujo, consents to the request, but the girl is also the niece of Fujitsubo.

Genji's other wife Murasaki is jealous despite Genji's explanation for his actions and repetition of his feelings for her, his true love. Nevertheless, Murasaki expresses a wish to become a nun but first falls ill and dies. Meanwhile, the princess has an affair with Kashiwagi, the son of Genji's best friend To no Chujo. Genji is then forced to accept into his family the child which results from this illicit liaison, Kaoru. 

The final part of the book, comprising 10 chapters often called the Uji chapters (the location of this part of the story), is set after the death of Genji and relates the problems and intrigues which beset his descendants, in particular, Kaoru his son and Niou, Genji's grandson.

Both of these men, after dallying with two princesses, Oigimi and Nakanokimi, fall in love with the same woman, Ukifune, half-sister to the princesses. Both male characters pale in comparison to the superlative character of Genji. Ukifune, caught in an impossible situation, attempts suicide but fails and becomes a nun, refusing to see her former lovers. There the tale ends.

https://www.ancient.eu/Tale_of_Genji/

 

Kit and Caboodle - The whole shebang, with cheese. Dear Word Detective: Would you happen to where the term “the whole kit and caboodle” originated? I’ve seen several different answers to this question and I don’t know which one to believe. — Terri.

Rats. I wish you had sent along some of the explanations you’ve read. I know I frequently express annoyance at the loopy word-origin stories tour guides and their ilk often propagate. But the truth is that I find the good ones (like medieval peasants losing their kids in the bathtub while cats fall through the roof) weirdly fascinating and occasionally hilarious. So heads up, gang. From now on, please take notes when you encounter the words “It all goes back to….”

“Kit and caboodle” is a slang expression, dating back to the mid-19th century, meaning “everything” or “all of it” (“The whole kit and caboodle of us were then investigated by the FBI to see how many subversives there were among us,” 1969). Interestingly, there were several variants of “kit and caboodle” in use at during the same period, including “kit and boodle,” “kit and cargo” and the slightly mysterious “kit and biling” (“biling” being a regional pronunciation of “boiling,” originally “the whole boiling,” meaning an entire batch of soup or stew).

But as weird as “kit and biling” is, English slang had already produced some admirably odd phrases meaning “all and everything,” including “top and tail” (1509), “prow and poop” (1561), and the Anglo-Indian term “the whole sub-cheese” (from the Hindi “sub,” all, plus “chiz,” things, also possibly the root of “big cheese”). The 19th century zeal for phrases meaning “everything” also produced “lock, stock and barrel,” a refreshingly lucid list of the important bits of a flintlock rifle.

The “kit” in “kit and caboodle” is fairly straightforward, “kit” being an 18th century English slang term for “outfit” or “collection,” as in a soldier’s “kit bag,” which contained supplies (and often all his worldly possessions). The root of “kit” was probably the Middle Dutch word “kitte,” meaning a cask or tub made of wooden staves.

This “kit” then came to mean a small basket used to carry various articles, and from there took on the meaning of the collection of articles carried by a workman or soldier in a knapsack or valise. “Kit” in this sense of “collection of assorted stuff carried for a job” eventually also gave us a drummer’s “kit” (consisting of various drums, cymbals, etc.) and “kit” in the sense of a collection of parts that are intended to be put together by the buyer.

The “caboodle” is a bit more obscure, but we can assume that the original word here was “boodle” (since “kit and boodle” came earlier) and that the “ca” was added later in the interest of alliteration. “Boodle” first appeared as slang in the US around 1833 meaning “a crowd or pack” of people or things, but later in the 19th century was used to mean “money,” especially money either stolen or acquired through illegal activity (“Boodle … has come to mean a large roll of bills such as political managers are supposed to divide among their retainers,” 1884).

It’s not entirely certain that these two “boodles” are the same word. While “boodle” in the “money” sense is considered a likely descendant of the Dutch “boedel,” meaning “money, property,” the use of “boodle” to mean “a collection of things or people” may be connected to “bundle.”

In any case, while “boodle” meaning “money” seems to have faded away in recent years, “kit and caboodle” has proven a very durable slang term, especially in the US, perhaps because of its slightly mysterious sound. I must admit, however, that I’m beginning to feel an irresistible urge to start dropping “the whole sub-cheese” into my daily conversations. This is rather tangential, but you having mentioned a soldier’s ‘kit bag’ reminds me of a fun little Hebrew idiom, which I thought to share: ‘kitbag question’.
   
Some background: in Israel, there’s a whole bunch of military jargon terms that have been borrowed from English (which makes sense, seeing as a lot of the Israeli military was based on the British army) – ‘kit bag’, or ‘kitbag’, is one, as is ‘pass’ (that piece of paper signed by an officer that says it’s okay for you to be out of your base), ‘after’ (a short leave, from ‘after-duty’), and a bit more archaically, ‘mesting’ (from ‘mess tin’, which the internet tells me is also called a ‘mess kit’, which brings us back to ‘kit bag’).
   
Anyway, the IDF ‘kitbag’ is a standard-issue large bag or sack that soldiers receive upon enlisting to stow all their stuff; and while most soldiers prefer to use normal bags or backpacks, in the strange little world of basic training you are supposed to actually be using that POS as part of your standard gear. And since it is a large, heavy and unwieldy object, the drill sergeants obviously rejoice in having soldiers carry it whether they need to or not.
   
Thus comes the (perhaps apocryphal, perhaps based on a grain of truth) story of a troop of soldiers in basic training being told they need to be in spot X within Y minutes, and the one schlemiel who decides to ask ‘should we take our kitbags?’ – the sergeant’s answer being ‘yes’, of course, giving the whole troop extra work.
   
So, a ‘kitbag question’ is a question that shouldn’t have been asked, since it causes everyone involved more grief than was previously necessary, e.g. ‘Are we supposed to finish this project before the weekend?’ or ‘Will we have a quiz next week?’ (assuming that the answer will be ‘yes’, and that it might not have been so if the question hasn’t been asked). There is some interpretation that a ‘kitbag question’ is any question with a painfully obvious answer, but I think usage leans more toward what I previously described.
   
When Iwas a young lad , What we called bum’s in the old days, Would come around to the back of my grand mother restrant, for food she would feed them, they put most of the food in a pice of cloth tied it up and stuck it on a stick they caried over their shoulder. they they called their kit and caboutal JR
   
I suspect the original context to be that of a soldier in the field. More specifically in the context of food. “Kit” by itself is the collection of things that each soldier needs. A “Boodle” is a stash of food (Ask any West Point Cadet what Boodle is). In the context of Boodle, a Kit may be specifically the Kit of stuff for preparing food (one of the larger kits). The term Kit and Caboodle (Cadre’s Boodle) may mean the entire kitchen and all the food. Without which you (the soldiers) are left wanting.
   
I LOVE words and having a place to find out what phrases mean is a great find for me. Thanks for this interesting discussion! I’ll be back…Maybe with a question!

http://www.word-detective.com/2011/08/kit-and-caboodle/

 

Cashews contain more starch than other oily tree nuts, up to 10% of their weight. The starch in cashews makes it superior to other nuts and seeds as a thickening agent in water or milk-based soups, beverages, or desserts.
 

A good student asked me; “If IT (the light) is a feeling, it is not the self. Then how is uniting with a feeling the right progress (practice)? ” My rather lengthy answer, which I recommend you read several times is as
follows: You are referring to the second skandha (vedana-feeling/sensation) as a falsely confirming root source for the light. The fact is that it is the undivided light (Pure Mind/Unborn Mind) that is the root source of this elevated sensation (sukha) you feel.

Because your spirit has insulated itself with a layer of false consciousness (4 skandhas with the fifth in the middle), you could see it as thus; The light of your true nature (your true self) is going outwards like a circle
expanding like a wave simultaneously equal in all expanding directions, towards the skandha walls and through them.

Hence with each produced wave, the skandha walls are ‘painted’ and verified as ‘real’ (because the light itself is absolute/real), which they are not. It was therefore Buddha deemed them empty of self (anatta- of the light) and just mere mind/light constructs.

What you are doing in your current state is experiencing a direct but brief encounter with the light Within the skandha walls. You are ‘surfing the light waves’ of the pure Unborn Mind ocean. The bliss you are experiencing at this stage is a mere reverberation from your skandha filters/walls ‘transforming’ an ‘interpretation’ of the joy your spirit is undergoing during this change of view (from false to right).

See this ‘interpretation as a finger pointing at the moon SEEING the KNOWER of this finger pointing act as the root source of joy. As you practise to commune directly with the light and not what it ‘paints’ (like a radar beam ‘painting’ a target), this undivided light-wave will gradually cease to reinforce your skandha filters/walls by this re-direction (paravritti) from old habit/desire energy, thus making the pure light more
present in your spirit (true self).

This means that one day your spirit (Mind beyond body consciousness) will discover it can ride the outwardly expanding light wave -ring THROUGH the skandha walls, and suddenly awaken to the strange sensation of seeing its old notion of self (its material body and its world) from ‘outside’, as if consciously disembodied.

This again arises bliss in the form of the happiness of spiritual self-realization and freedom (which is still incomplete). This is also your spirits first SATORI, eg. enlightenment of your true self being greater, more real than your mortal body consciousness (eg. the worldly persona built around your mortal body and its temporal values).

From here on the way of Tathagata Zen becomes a joyful passionate practise. You become the great surfer trying to ride the light wave all the way to the other side, where the permanent shore of Nirvana awaits you where no corruption, impermanence is possible.

Once there your bliss is now Nirvana because you know Nirvana as such, your spirit has by awakening (Budh/Bodhi) confirmed to itself its absolute reality. You have here now the option/choice to cut the undivided light feed to your mortal body, at which it will instantly die due to heart failure or cessation of the energy field sustaining all brain activity (skandhic consciousness) which results in physical death or keep it alive as a source of nirmankaya teachings with which you can teach those whom cannot see your ‘surfer self’, sambhokaya body in the sambhokaya realms.

If you sever the ties with your nirmankaya body (your worldly body) you are said to choose to permanently stay on the shore of Nirvana which equals Pari-nirvana. So to sum up the nature of bliss. It is fourfold; 1. Bliss of 1st jhana in accordance with Tathagata Zen standards (not theravada).

The mind is in an erratic communion (contact) with the undivided light by means of Zen or dhyan meaning contemplation of the undivided light which is continuously produced by your Unborn Mind in the form of outwardly going waves from a centered singular point (absolute singularity-dharmakaya). Thus the expression “Let there be light”. Indeed the Light of creation, paints the world and everything in it.

Confirming Signs: The adept is experiencing brief moments of bliss, translated through the skandha filter vedana. All experienced as natural happiness. A soothing but intermitent cloud of well being pervades the adepts body and its mortal consciousness. Wakes up happy or content in the morning, goes to sleep happy or content in the evening. Any meditation on the undivided light of the Unborn Mind, is entered easy and not as before when mind tried to meditate on ‘states’ or simple light-less phenomena/objects , constrained, forceful.

2. Bliss of 2nd jhana. Mind of the adept is now in complete union with the light and the sensation of the material body is lost/gone/not present in any way (much like peaks of perfect sexual orgasms without any physical sensations). This is called Samadhi. The states of Samadhi are usually in three parts/levels. The first level was described above of 1st jhana. The secondary level takes focused willpower and maintaining it takes even more will. But good practise (right concentration of the light) always brings good results.

All this will comes easy as the adept knows now that there is something worth struggling for. Consequently right concentration (on the light) comes more easy than before where there was only faith but no right view of the undivided light beyond the skandhic walls.

This bliss, 2nd jhana samadhis of various strengths and durations, can be very strong, due to NO NOTION of the heavy body consciousness and its gross world phenomena. It is very addictive and candidates prone to past obsessions with drugs or similar things should be careful not to get stuck here.

The knowledge of being beyond this stage is described below in 3d jhana. Confirming Signs: Extreme bliss of perfect ‘freedom’. Complete fearlessness. Like a huge stone has dropped from your chest and you feel the sensation of extreme lightness almost able to ‘fly’ away from this world.Once you ‘come back’ to samsaric mind reality thing might seem to be in extreme colors, heightened smell sensation, heightened hearing, ‘precognitive eyes’ (used by extremely skilled samurai’s trained by rinzaimasters in ancient japan)
and many more Mind heightened abilities/siddhis.

3. Bliss of 3d Jhana. Mind of adept has now by being in perfect union with the light wave of the Unborn Mind broken through the skandha wall and disembodied from the body consciousness fully conscious with his awakened SPIRIT consciousness (standing on vulture´s peak). One can say that the adept is now on the other side of the fence surfing the undivided light waves of pure Mind Ocean. The sensation ofSELF-OTHER now at a minimum. Confirming signs: Adepts mind perfectly equate with the real medium of undivided light, Mind Only thus naturally mindful of the light ocean as more real than samsara (the world of the body consciousness).

Blissful knowledge arises instantaneously about the Unborn Mind’s sheer productiveness of constructing-destroying phenomena without the slightest discrimination. Each arisal of a phenomenon,whether it be a thing, an action, a sensation is instantly born with its counterpart end (its destruction), thus birth and death of any-thing is seen instantly as such and right knowledge of interdependent origination arises in the light pervaded, fully pure Mind of the Adept.

The extreme bliss of the effortless function known as NO-thought and NO-Mind arises. Eg. the wisdom filled light PRE-STATING/antesceding the construct of a single thought. The adept instantly realises that this is far superior to a thought stream that ‘takes time’ and only useful in a temporal samsara. Thus the mindful self-acknowledgement of this highly samadhic ability is investigated eagerly with each dhyana session where dis-embodiment from the body consciousness and surfing on the light ocean occurs.

4. Bliss of 4th Jhana. The adept with a pure spirit body/consciousness stands now on the permanent shore of Nirvana where neither pleasure nor pain permeates this deathless body of pure mind. If the choice arises to permanently ‘stay’, eg. hereby severing all connection with samsaric body, this act equals Pari-nirvana.

Most dharma dragons prefer though to complete the remaining natural karmic age of their nirmankaya bodies, by teaching the true dharma to their student/s until moment of ‘death’ occurs to the body. When that happens, the dharma dragon is already beyond the death pains of the body, and not touched by the karma known as ‘Death’ which plagues ordinary beings.

Confirming signs: Impossible to translate signs to words. Must be experienced directly as Buddha and all dharma sages have recommended since beginninngless time. Addendum - I have written more treatises on the various aspects of dhyana, then I can remember (laughs). Most of them are archived in my School (Zen school of the Unborn Mind) which is heavily based on the more mystical Lankavatarian aspects of Buddhism and hence not aimed for the average person. Wiki has an excellent page on jhanas herehttp://en.wikipedia.org/wiki/Dhy%C4%81na_in_Buddhism

Reading it you should remember that the 9th stage in Theravada tradition  (Nirodha-Samapatti) is more or less the 2dstage in genuine Chan meditation of the old schools (and our UBM school). It is the stage where the student through the spiritual eyes of his or hers dormant bodhisattva (bodhi child) for the first time stands face to face with the IMAGELESSnature of his own True Unborn Mind. This is an awesome experience and more or less makes the now partly awakened “child” Mind conscious of its true immortal body in relation to that repulsive heap of bones and flesh “beneath” it.

It is here the true path of Zen or Chan begins,  and the tenfold path of the awakened bodhisattva,  as the “newborn” Spiritual Child (little Mind) now starts its journey (return) towards its predestined Buddhahood (Tataghata) with the aid of the Buddhas. Lets see what old Hsuan Hua sais about the four Jhana stages in the tradition of his Chan school (I have borrowed this part from the wiki linked I pasted in this post); “Venerable Hsuan Hua, who taught Chán and Pure Land Buddhism, outlines the four preliminary stages of dhyāna

1. In the First Dhyāna, there is the arising of bliss. The external breathing stops, while the internal breathing comes alive, and it is said that the mind is as clear as water and as bright as a mirror. When the external breathing stops, the nose and mouth do not breathe. While in this state, the mind and body have a feeling of existing within empty space.

2. In the Second Dhyāna, there is pure bliss born from samādhi. In this stage, there is said to be happiness without compare. After reaching this stage, it is said that some practitioners may go without food or water for many days and still be alright. When in this second stage, not only does the external breathing stop, but the pulse comes to a stop as well. After leaving this state, the pulse resumes its normal function.

3. In the Third Dhyāna, the joy of the previous stages is left, leaving only a subtle and blissful peace. At this stage it is said that not only do the breathing and pulse stop, but idle thoughts stop as well. Although idle thoughts have been cleared away, it is emphasized that this stage is nothing special, and just part of the progression.

At this stage, the body becomes as soft as the body of an infant. Softness and suppleness of the body is considered to be a physical indicator of the quality of an individual’s samādhi. Nan Huai-Chin states: “All the eminent monks of great virtue in the past were able to predict what day they would die, and even on the brink of death their bodies were as soft and supple as a baby’s. Others who were even more lofty turned into a field of light, and their human forms disappeared. At most all they left behind were a few pieces of fingernail, or a lock of hair as a memento.”

4. In the Fourth Dhyāna, the only manifestation is that of complete purity and perfection.At this stage one is still considered the stage of an ordinary mortal, and still far from the Nirvāṇa of the fully enlightened buddhas.In the tradition of Chinese Buddhism, it is said that those individuals who have reached this stage sometimes choose to walk with their feet one inch above the earth, so they do not harm any living beings.” What is not mentioned here is the reason why the breathing and pulse stops, or may stop, at the third stage.

That is because the Bodhi-child is awoke (bodhisattva 1st bhumi) and fully conscious of its SPIRITUAL body(going basically WOW like a happy child would opening a huge christmas present by its parents- Buddhas). That happens because it is at this stage temporarly freed and fully residing as a self conscious manomayakaya “above” the carnal body; a body that has been a source to so much gulping of its spiritual energy (bodhi power) through countless life times, in order for it to function, move around and transmit the experinced sensor data received, to the childs dreaming Mind.

That of course, leading to much distress and suffering, is not active or a HINDRANCE, and thus an extreme sense of bliss arises from being free from this evil creation of countless desires, fears and ignorance (avidya) by the constant tricks of the evil lord of all samsaric body consciousness, whether demons, animals, men or gods – (Mara).

As you now have probably understood, this third jhana, is also the stage of experienced disembodiment. Some might experience it in the 2nd Jhana (Chan style), but most whom have their bodhi children awaken at with happy tiny hands at the wheel of that slimy smasaric avatar beneat them, do it in this stage.

Those with few bonds to the saha world, even choose to completely sever the spiritual energy (bodhi power/Prana) link to the rupa which instantly turns its LIFE-LESS. In ancient Greece we would say the rupa is now without PSYCHE (Life force -bodhi power).

As you can see Hsuan Hua describes this in his own special terms. Some Tibetan schools/lineages  describe this as the stage where the child has the choice to create a rainbow body (body of light) or possesses its true light body which  hasthe power to destroy the rupa by phasing it out of reality by the power of their immensely enhanced rupa liberated bodhisattva minds.

https://unbornmind.com/2012/12/07/tozen-the-four-states-of-zen-blisssamadhi-by-means-of-tathagata-zen/ 

 

The western carrot emerged in the Netherlands in the 17th century, There is a popular belief that its orange colour making it popular in those countries as an emblem of the House of Orange and the struggle for Dutch independence, although there is little evidence for this.

Phung is a Vietnamese surname. The name is transliterated as Feng in Chinese and Pung in Korean. The word Phung without the accent is also a Chinese surname "peng" (彭), usually found in Southeast Asia. Phung is the anglicized variation of the surname Phùng.

Phùng Thị Chính was a Vietnamese noblewoman who fought alongside the Trưng sisters in order to repel Han invaders from Vietnam in 43 CE. She was pregnant at the time, and was in charge of protecting the central flank. Legend says she gave birth on the front lines and carried her newborn in one arm and a sword in the other as she fought to open the ranks of the enemy. When she learned that the Trưng sisters had committed suicide, she killed herself and her child.

Fèng (wikt:奉 4th tone "offering") is a rare Chinese surname. In Cantonese Fung, in Middle Chinese Bong. Féng (simplified Chinese: 冯; traditional Chinese: 馮) is a Chinese surname. It was 9th in the Song Dynasty Baijiaxing and is reported as the 31st most common Chinese last name in 2006. Unlike the less common Feng name "phoenix" (fourth tone) it is a rising second tone féng in modern Mandarin.

Féng 馮 / 冯
Main article: Féng

(wikt:馮 féng 2nd tone "gallop"), very common Chinese surname
Fèng 鳳 / 凤
Main article: Fèng (surname)

(wikt:鳳 fèng 4th tone "phoenix"), relatively common Chinese family name
Fēng 風 / 风
Main article: Fēng

(wikt:風 fēng 1st tone "wind"), rare Chinese surname
Fèng 奉
Fèng (奉)奉.png
Fèng surname
Language(s)    Chinese

Fèng (wikt:奉 4th tone "offering") is a rare Chinese surname.[1] In Cantonese Fung, in Middle Chinese Bong. origin of; in Shaanxi the Qin (state), the Citizen of Yíng (嬴) get surname Fèng (奉) in Shandong the Qi (state), Jiang (姜) family get surname Fèng (奉) in Zhejiang the Yue (state), Yue people (越族) get surname Fèng (奉)

Fēng 封
Fēng 封封.png
Fēng surname

Fēng (wikt:封 1st tone) is a Chinese family name. It is No.208 in the Baijiaxing, and 257 in the modern census, called the "New Baijiaxing".

There are two recorded origins for the name. The first according to the Xingyuan (《姓苑》) from a prince originally with the name Jiang. The second according to Weishu Guanshizhi 《魏书·官氏志》 the name Fu (复) was changed to Feng (封).[citation needed]
Notable people with the surname Fēng (封)
   
Feng Deyi (封德彝) (568–627), formal name Feng Lun (封倫) chancellor to the emperors of the Tang Dynasty. Feng Changqing (Chinese: 封常清; pinyin: Fēng Chángqīng; Wade–Giles: Feng Ch'angch'ing (died January 24, 756) a general of the Tang Dynasty.

https://en.wikipedia.org/wiki/Feng_(surname) 

 

During the last years of the Wanli Emperor’s reign and the reigns of his two successors, an economic crisis developed that was centered around a sudden widespread lack of the empire’s chief medium of exchange: silver. In this early half of the 17th century, famines became common in northern China, and the central government did little to relieve the populations, leading to widespread discontent among the people.

The Manchu, formerly called the Jurchen people, rose to power under the leadership of a tribal leader named Nurhaci, who commissioned a document titled the Seven Grievances, essentially a declaration of war against the Ming. Peasant and soldier uprising under the leadership of Li Zicheng weakened the government and army of the Ming. The last Ming emperor, the Chongzhen Emperor, hanged himself on a tree in the imperial garden outside the Forbidden City.

Li Zicheng, who had attempted to start a new Shun dynasty, was eventually defeated by the Manchu army, who founded the Qing dynasty. During the last years of the Wanli Emperor’s reign and the reigns of his two successors, an economic crisis developed that was centered around a sudden widespread lack of the empire’s chief medium of exchange: silver.

The Protestant powers of the Dutch Republic and the Kingdom of England were staging frequent raids and acts of piracy against the Catholic-based empires of Spain and Portugal in order to weaken their global economic power. Meanwhile, Philip IV of Spain (r. 1621–1665) began cracking down on illegal smuggling of silver from Mexico and Peru across the Pacific towards China, in favor of shipping American-mined silver directly from Spain to Manila.

In 1639, the new Tokugawa regime of Japan shut down most of its foreign trade with European powers, causing a halt of yet another source of silver coming into China. However, while Japanese silver still came into China in limited amounts, the greatest stunt to the flow of silver came from the Americas.

These events occurring at roughly the same time caused a dramatic spike in the value of silver and made paying taxes nearly impossible for most provinces. People began hoarding precious silver, forcing the ratio of the value of copper to silver into a steep decline.

In the 1630s, a string of one thousand copper coins was worth an ounce of silver; by 1640 it was reduced to the value of half an ounce; by 1643 it was worth roughly one-third of an ounce. For peasants this was an economic disaster, since they paid taxes in silver while conducting local trade and selling their crops with copper coins.

In this early half of the 17th century, famines became common in northern China because of unusual dry and cold weather that shortened the growing season; these were effects of a larger ecological event now known as the Little Ice Age.

Famine, alongside tax increases, widespread military desertions, a declining relief system, natural disasters such as flooding, and the inability of the government to properly manage irrigation and flood-control projects, caused widespread loss of life and normal civility. The central government was starved of resources and could do very little to mitigate the effects of these calamities.

Making matters worse, a widespread epidemic spread across China from Zhejiang to Henan, killing a large but unknown number of people. The famine and drought in the late 1620s and the 1630s contributed to the rebellions that broke out in Shaanxi led by rebel leaders such as Li Zicheng and Zhang Xianzhong.

The Qing conquest of the Ming was a period of conflict between the Qing dynasty, established by the Manchu clan Aisin Gioro in Manchuria (contemporary Northeastern China), and the ruling Ming dynasty of China. The Manchu, formerly called the Jurchen people, had risen to power under the leadership of a tribal leader named Nurhaci.

Leading up to the Qing conquest, in 1618 Nurhaci commissioned a document titled the Seven Grievances, which enumerated resentments against the Ming and bespoke rebellion against their domination. Many of the grievances dealt with conflicts against Yehe, which was a major Manchu clan, and Ming favoritism of Yehe.

Nurhaci’s demand that the Ming pay tribute to him to redress the Seven Grievances was effectively a declaration of war, as the Ming were not willing to pay money to a former tributary. Shortly afterwards, Nurhaci began to force the Ming out of Liaoning in southern Manchuria. Nurhaci of the Manchu. Nurhaci’s conquest of Ming China’s northeastern Liaoning province laid the groundwork for the conquest of the rest of China by his descendants, who founded the Qing dynasty in 1644.

At the same time, the Ming dynasty was fighting for its survival against fiscal turmoil and peasant rebellions. In 1640, masses of Chinese peasants who were starving, unable to pay their taxes, and no longer in fear of the frequently defeated Chinese army, began to form into huge bands of rebels.

The Chinese military, caught between fruitless efforts to defeat the Manchu raiders from the north and huge peasant revolts in the provinces, essentially fell apart. On April 24, 1644, Beijing fell to a rebel army led by Li Zicheng, a former minor Ming official who became the leader of the peasant revolt and then proclaimed the Shun dynasty.

The last Ming emperor, the Chongzhen Emperor, hanged himself on a tree in the imperial garden outside the Forbidden City. When Li Zicheng moved against him, the Ming general Wu Sangui shifted his alliance to the Manchus. Li Zicheng was defeated at the Battle of Shanhai Pass by the joint forces of Wu Sangui and the Manchu Prince Dorgon. On June 6, the Manchus and Wu entered the capital and proclaimed the young Shunzhi Emperor as Emperor of China.

A drawing of the mountainous battlegrounds of the decisive Battle of Shanhai Pass - The Kangxi Emperor ascended the throne in 1661, and in 1662 his regents launched the Great Clearance to defeat the resistance of Ming loyalists in South China. He fought off several rebellions, such as the Revolt of the Three Feudatories led by Wu Sangui in southern China starting in 1673, and then countered by launching a series of campaigns that expanded his empire.

In 1662, Zheng Chenggong founded the Kingdom of Tungning in Taiwan, a pro-Ming dynasty state with a goal of reconquering China. However, the Kingdom of Tungning was defeated in the Battle of Penghu by Han Chinese admiral Shi Lang, who had also served under the Ming. The fall of the Ming dynasty was caused by a combination of factors. Kenneth Swope argues that one key factor was deteriorating relations between Ming royalty and the Ming empire’s military leadership.

Other factors include repeated military expeditions to the North, inflationary pressures caused by spending too much from the imperial treasury, natural disasters, and epidemics of disease. Contributing further to the chaos was the peasant rebellion in Beijing in 1644 and a series of weak emperors. Ming power would hold out in what is now southern China for years, but eventually would be overtaken by the Manchus.

https://courses.lumenlearning.com/suny-hccc-worldcivilization/chapter/fall-of-the-ming-dynasty/