When traveling from east to west, take R. rosea Crane (Crow) Yoga Pose 180-200 mg in a.m. for five days prior to flight. If Crane (Crow) Yoga Pose there is more than a three-hour time change, use the same principle as above. Wait until bedtime at your destination and then take melatonin 3-9 mg. Do your best to sleep. Follow the same regimen as above.
Emergence of semi-divine identities
When the spirits talked through the mouths of the Vedic ecstatics, and when these Vedic Rishis saw visions, it was not free invention. Their visions were based on actual mental experiences. These experiences were a part of a trance – an Altered State of Consciousness -that was produced by specific ASC generating techniques. Various cultures would give various meanings to such trance experiences. For instance was the mind and body of the Shaman in Stone and Bronze Age cultures signified as being possessed by spirits talking through him. Thus the Shaman and his body-mind system was signified as a relatively passive medium. His altered state of mind was a mean of communication’, a passive transmitter. This of course made the Shaman a high status person, but he was still a human being. When he healed the sick he only communicated with spirits and ancestors. It was not the Shaman who made people sick or healthy – this was the work of the otherworld.
However in India a significant re-construction of the identity of the trance-induced person was under way. We have already seen this among the Brahmins, who claimed that by practising tapas – austerities – the Brahmin himself became tapasised: charged with divine energy. As the gods were conceived as pure tapas this implied that the tapas discourse created a hierarchical universe of energies: there were ordinary humans with no or little tapas and there were gods embodying tapas. In between there now appeared a new social identity. It was a kind of semi-divine tapas being. A social identity charged with tapas – half human, half god. The more tapas labour the adept performed, the more tapas / capital he possessed. Logically tapas then also transformed his social position and lifted him up to new status in society – the semi-divine stratum.
The tapas discourse indicates that asceticism and the significance of a trance-induced mind in India was undergoing significant change. There was an escalation of the symbolic powers. The ascetic adept was not only a medium but was also in possession of some of the powers of the divine world. Metaphorically, a conducting wire’ was being replaced by a battery’ or capacitor’ (energy reservoir). The specialist in creating a trance-induced mind now became associated with the powers and identities of divine beings. The specialist turned into a new ontological and social entity – the semi-divine being charged with divine tapa, divine powers.
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