So I mean, what's stopping us from making it Medievalism Studies?

#ज्योतिष_विज्ञान #मंत्र_विज्ञान

ज्योतिषाचार्य अक्सर ग्रहों के दुष्प्रभाव के समाधान के लिए मंत्र जप, अनुष्ठान इत्यादि बताते हैं।

व्यक्ति के जन्म के समय ग्रहों की स्थिति ही उसकी कुंडली बन जाती है जैसे कि फ़ोटो खींच लिया हो और एडिट करना सम्भव नही है। इसे ही "लग्न" कुंडली कहते हैं।

लग्न के समय ग्रहों की इस स्थिति से ही जीवन भर आपको किस ग्रह की ऊर्जा कैसे प्रभावित करेगी का निर्धारिण होता है। साथ साथ दशाएँ, गोचर इत्यादि चलते हैं पर लग्न कुंडली का रोल सबसे महत्वपूर्ण है।

पृथ्वी से अरबों खरबों दूर ये ग्रह अपनी ऊर्जा से पृथ्वी/व्यक्ति को प्रभावित करते हैं जैसे हमारे सबसे निकट ग्रह चंद्रमा जोकि जल का कारक है पृथ्वी और शरीर के जलतत्व पर पूर्ण प्रभाव रखता है।
पूर्णिमा में उछाल मारता समुद्र का जल इसकी ऊर्जा के प्रभाव को दिखाता है।

अमावस्या में ऊर्जा का स्तर कम होने पर वही समुद्र शांत होकर पीछे चला जाता है। जिसे ज्वार-भाटा कहते हैं। इसी तरह अन्य ग्रहों की ऊर्जा के प्रभाव होते हैं जिन्हें यहां समझाना संभव नहीं।
चंद्रमा की ये ऊर्जा शरीर को (अगर खराब है) water retention, बैचेनी, नींद न आना आदि लक्षण दिखाती है

मंत्र क्या हैं-
मंत्र इन ऊर्जाओं के सटीक प्रयोग करने के पासवर्ड हैं। जिनके जप से संबंधित ग्रह की ऊर्जा को जातक की ऊर्जा से कनेक्ट करके उन ग्रहों के दुष्प्रभाव को कम किया और शुभ प्रभाव को बढ़ाया जाता है।

Dr. Anandibai Joshi

Upon her birth on 31 March 1865 she was named Yamuna, after the holy river. Her parents Gunputrao Amritaswar Joshee & Gungabai Joshee came from a long lineage of wealthy landlord family in Kalyan of Bombay Presidency, whose wealth was now waning.

Anandi was the sixth of 10 children, & had 4 brothers (only two of which survived) & five sisters. Her father was particularly fond of her, as she was a bright child with an inquisitive mind. Being an educated man himself, Ganpatrao assured that his daughter was taught Marathi.

As was common practice she was married at a tender age of 9, to Gopalrao Joshi, a 29 year old widower who worked as a postal clerk in the same city. After marriage her husband named her ‘Anandibai’ (which means ‘Joy of my heart’).

Gopalrao was man ahead of his times with reformist ideas & had married Anandibai on the condition that he would be allowed to educate his wife.

He even tried to enroll Anandi in a missionary school, but did not succeed. Despite being the supportive husband, Gopalrao had his flaws.

He was a strict teacher & would sometimes resort to beating if Anandi slacked in her studies.

So I was talking to @gewt about Job: A Comedy of Justice and I came up with a theory that I think explains why Heinlein's late-period work is so kinda-terrible and why I still enjoy it so much

So Heinlein had always been very interesting in the short parts of his novels, like the little snippets inside chapters. He had a very fun writing style, and wrote some fun dialogue with fun characters, right?>
It probably comes from how much of his early stuff was short fiction

And I think what happened with a lot of his longer works is that he'd just start writing fun bits and hope it would end up going somewhere or having a bigger plot by the end. like eventually he'd figure out where this was going, then go back and rewrite it into a cohesive whole

and I'm sure he had editors that'd help this process. No editor would let you publish something as rambly and changing-gears-every-other-chapter as The Number Of The Beast, for example... unless you were God-King Of Science Fiction 1980s Robert Heinlein.

so basically I think what happened is that by the 80s (when he was in his seventies!!) he lost the drive to go back and rewrite and he was too Untouchable for editors to make him.

1. I was walking in the woods yesterday and I had an epiphany. It wasn’t one I wanted to have. I was thinking about today’s class, where we are reading Kimmerer’s ‘Gathering Moss’. I’ve taught Braiding Sweetgrass in multiple classes every year since 2016. It’s eminently teachable

2. Both books are beautifully written. Students uniformly enjoy them as assigned reading. They do a great job communicating to non-Indigenous folks the contours of basic Indigenous relationships to more-than-human beings. They’re wildly popular with white readers.

3. I’ve found Braiding Sweetgrass to be a great entry point for non-Indigenous folks to Indigenous scholarship. But this is where yesterday’s epiphany comes in. Neither Braiding Sweetgrass or Gathering Moss tends to the deep deep lineages of Indigenous scholarship in Canada or US

4. As the popularity of ‘Braiding Sweetgrass’ has soared, I’ve seen more and more white folks wax on about ‘braiding knowledge’. But they often don’t know any of the lineages of these concepts beyond what is presented in this one book. They confidently run with this.

5. Kimmerer does a commendable job of weaving in her own experiences, her family stories+nods to some very important knowledge keepers who deserve to be celebrated for their work. But Braiding Sweetgrass does not tend to the citational politics Sara Ahmed & others teach us about