8:29 p.m.
Harmony 29…
Harmony B.I..
Harmony Lives…
Harmony Being Infinite..
Harmony Bergamo Italy… Nenad M. Djurdjevic
Harmony The Bridge of I and I.. to 1 11.. I I I… C… H…I.N E.K.E
Harmony Sacred Portal 29…
Hary Spencer .. H.S.. Harmony Supreme line
Kasper Lomholdt Serup ( Viking Line..as in V.I..Kings Of 6th Sense
and Nenad M. Djurdjevic…
E- H.K.N…. Add I. G. ( 9 7…And E+N=S… 5+14=19…Stephan..Stephen Filgueira and the line of Stephen Popiotek… S.F… Sensational Feelings.. Fil..of War..
S.P.. Sacred Portal.. ( 29)
Add Stephan Emeka Erik Kolo… S.E.E…K…E
E.H… ( 5 8)
K.I.N.G.S….What are Kings?
They are Literal Representation and Embodiments of the Sum of the People…
What is the Q which brings the Physical Transformation.. P.T..?
It is the alignment with the Feminine Principle…in them…
9:00 p.m.
We are at 951 Face Book Friends…
I.E.A….
I Emeka Angela Marie Alexander
i Eternally Aware…
I Room 5A…
*There is a new occupant of Bed 5005… E O O.E.. E.O/O.E
A Man from India.. His name is Vincent..
( Vincent Nnamdi Okonkwo Vincent Kwarteng V.N.O…V.K..
V.I.KING)
Vincent means “Conqueror”
I Area 51…
I 5+1..6… 1+5=6… Rahul was here with me and called me at 4:28 pm.
(April 28… 4 47.. 4 11.. 4 28… 4 10… 4 1O.. 4-1=5 E)
He brought me some Thai Food.. T.F.. 20 6..
Rahul means “Conqueror of the Sum Total of Miseries and Suffering”
Son of Budhha..
Lady Shubhi Gautama..
17-3-2017…
17- 3-37…
Q-C-C.G…. Queens Counsel- Consciousness of Grace..
8-3-1…
H.C.A…
Harmoniously Consciously Aware..
3-17-20 17….
C.Q. T.Q../ Q Tips Quantum Cellular Conscious Transformation Expression…
3-17-37…10… 1O
3-8.10…
Completed with Nenad M. Djurdjevic
He will make public that exchange when the Time is Right in the future- present…
Chukwu Chineke… C C… 3 3.. 6
God Goddess…. G G… 7 7.. 14…N ( Nature).. 14…5..
Devas Asuras.. DA… Da Enlightens….
A deva (??? Sanskrit and P?li) in Buddhism is one of many different types of non-human beings who share the godlike characteristics of being more powerful, longer-lived, and, in general, much happier than humans, although the same level of veneration is not paid to them as to buddhas.
Synonyms in other languages include Khmer tep (???), tepda (??????), tevada (?????), or preah (????), Burmese nat (???), Tibetan lha, Mongolian tenger (??????), Chinese ti?n rén (??), Korean cheon, Japanese ten, Vietnamese thiên nhân, Thai thep (???), thewa (????), thewada (?????), etc. The concept of devas was adopted in Japan partly because of the similarity to the Shinto’s concept of kami.
Other words used in Buddhist texts to refer to similar supernatural beings are d?vat? (?????; “deity”) and d?vaputra (????????; P?li: devaputta; “son of god”). It is unclear what the distinction between these terms is.
Ten in Japanese…
T.E.N..is different from the Ten…
Devas are invisible to the human eye. The presence of a deva can be detected by those humans who have opened the “Divine eye” (divyacak?us), (P?li: dibbacakkhu), (Chinese: ??) an extrasensory power by which one can see beings from other planes. Their voices can also be heard by those who have cultivated divya?rotra, a similar power of the ear.
Most devas are also capable of constructing illusory forms by which they can manifest themselves to the beings of lower worlds; higher and lower devas even have to do this between each other.
Devas do not require the same kind of sustenance as humans do, although the lower kinds do eat and drink. The higher sorts of deva shine with their own intrinsic luminosity.
Devas are also capable of moving great distances speedily and of flying through the air, although the lower devas sometimes accomplish this through magical aids such as a flying chariot.
Types of deva[edit]
Main article: Buddhist cosmology
The term deva refers to a class of beings or a path of the six paths of the incarnation cycle. It includes some very different types of beings which can be ranked hierarchically according to the merits they have accumulated over life times.
Asuras (Sanskrit: ????) are mythological lord beings in Indian texts who compete for power with the more benevolent devas (also known as suras).[1] Asuras are described in Indian texts as powerful superhuman demigods or demons with good or bad qualities. The good Asuras are called Adityas and are led by Varuna, while the malevolent ones are called Danavas and are led by Vritra.[2] In the earliest layer of Vedic texts Agni, Indra and other gods are also called Asuras, in the sense of them being “lords” of their respective domains, knowledge and abilities. In later Vedic and post-Vedic texts, the benevolent gods are called Devas, while malevolent Asuras compete against these Devas and are considered “enemy of the gods” or demons.[3]
Asuras are part of Indian mythology along with Devas, Yakshas (nature spirits) and Rakshasas (ghosts, ogres), and Asuras feature in one of many cosmological theories in Hinduism.[4][5]
In some contexts, dasa is interchangeable with the Sanskrit words dasyu and asura, both of which have been translated into other languages as words equivalent to “demon”, “harmful supernatural force”, “slave”, “servant” or “barbarian”, depending on the context in which the word is used.
A.D… 1 4… 1 Merges with the 4 because they 4 was originally 1…
1+4=5…. 1-4-5… 1 is 5… 6.
Angels Demons.. A.D… 1 4… 5 6… 11.. 1.
Anno Domino … A.D… 1 4… 5 6… 11 1
North East West South… 4.. Square Circle and the Center Point.. C.P.. 1… Emerged from the 1… 1 4 5… 6…
Summer Spring Autumn Fall.. S.S.A.F…4 +1= 5..E… S…S.A.F.E..
Rainy Dry R.D… 4 are 2 and the Two are One… R.D..B.A…C…K.
There was never any duality between Devas and Asuras…
D.A…E
Nenad M. Djurdjevic Mazda Car..
Ahuru Mazda.. A.M.
E.L..
Eternal Law…
Duality Existed in the Devas and the Di..
DD.. An Illusion as the Gods of the West and Olympus…
The Persian did not accord Duality as Real.
Mazda Worship
Mazdayasni
In the Avesta’s book of Yashts, verse 13.87 of the Farvardin Yasht as well as the Middle Persian Denkard at 3.35 mention that Mazda, God, was worshipped by the Aryans from the time of the first Aryan king Gaya Maretan – in other words from the outset of Aryan history. This statement is corroborated by the poet Ferdowsi’s epic, the Shahnameh, and by Middle Persian Zoroastrian texts. In these texts, Gaya Maretan and his people were the first Mazdayasni meaning Mazda worshippers, the worshippers of God.
The word ‘mazda’ is thought by some to be related to the Sanskrit ‘medha’ meaning intelligent or wise. In usage, the word Mazda was used to mean God, that is, a creator who caused creation through wisdom, indeed, through a divine thought. Mazda therefore can be translated as God.
“Intelligent and Wise is the “Nature Of God”
Not necessary God….as it later became known..
I.Q…U.E… Wisdom…
Ahura-Tkaesha
The Farvardin Yasht’s verses 89 & 90 mention that later in Aryan history, Zarathushtra proclaimed the Ahura-tkaesha, the laws of the Lord (Ahura). If the word ‘mazda’ related to the creative aspect of the divinity grounded in an ultimate concept of wisdom, the word ‘ahura’ related to the aspect of having dominion over creation through order and laws that are innate in every part and particle of creation (cf. fravashi). Zarathushtra used these two concepts to propound a belief described as Mazdayasno Zarathushtrish Vidaevo Ahura-Tkaesho, that is, Zarathushtrian Mazda-Worship opposed to the daeva through the laws of the Lord (Ahura)
Daeva and Div
The daeva and div in the Avesta and other Persian texts, are evil qualities, personification of evil qualities and demons. The terms ‘demon’, evil person and ‘negative value’ (or ‘base quality’) are freely interchangeable in the Zoroastrian concept of the daeva or div (as mentioned earlier, div is the later version of the Avestan word daeva).
The demonization of the Rig Vedic deva, primarily Indra, in the Avesta, the naming of a book of the Zoroastrian scriptures, the Avesta as the Vi-daevo-data (modern name: Vendidad) meaning the law against the daeva, as well as the name of the religion preached by Zarathushtra: Mazdayasno Zarathushtrish Vidaevo Ahura-Tkaesho, that is, Zarathushtrian Mazda-Worship opposed to the daeva through the laws of the Lord (Ahura), together signify the strong opposition of the Mazda worshippers to the daeva and the defining of Zoroastrian Mazda worship through it opposition to the daeva.
The manner in which Zarathushtra refers to the daeva is ambiguous. Zarathushtra refers to the daeva as a group who collectively chose evil. He does not name the daeva in his hymns. However, some of the negative qualities he speaks about – such as aeshma, wrath, and achistem mano, evil mind,(Y.30.6) became named as daeva elsewhere in the Avesta.
Deva Indra D.I..
Indra Vishnu… I.V…
*The reason it was seen as Evil by the Ahura Mazad line is because the Deva and Di.. DD.. Celebrated Duality and Imperfection….
Indra riding his elephant, Airavata
The Rig-Vedic deva, Indra,
riding his elephant, Airavata
Indra is a principle deva in the Rig Veda where he has more verses addressed to him than any other deva. In the image to the right, Indra is seen riding his elephant Airavata. Unlike the invisible, non-anthropomorphic, genderless, non-iconic Mazda, the devas are represented and worshipped as idols or graven images.
Indra’s arch foe was the asura Vrita who was “manifested by the father of a youth killed by Indra. The young man had three heads, one for studying, one for eating, and one for watching. Indra was extremely jealous of the peaceful, studious youth. Finally, Indra was so enraged that he hurled a thunderbolt at him and cut of his heads.” (p. 502, Dictionary of Ancient Deities by Patricia Turner, Charles Russell Coulter). Vrita emerged from the slain youth’s body and was granted invincibility during night and day, to materials wet or dry, on land and on water.
Thereafter, in encounters between Indra and Vrita, Vrita was either victorious or succeeded in frustrating Indra’s exploits, until that is, Indra was aided by Vishnu as the trickster (also see below). On Vishnu’s advice Indra feigned a friendship and made a truce with Vrita.”
Done
9:31 p.m.
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