Tuesday, September 1, 2015

The Blue Grass

Painting on the Mural of a collage for the wall, 
the oils and speak to invite the typed send,
on invitation to the oh happy daisy,
a parade and the vista,
a fine pleasure to the brass symphony,
the tital of earth to this is a friend.  

Each brush stroke with colors as words be lens,
brings to the atlas a map on a string,
the grace full streaks to nudity in whole, 
this venture of a dirt water fox, 
the shutters and role.  

A swan with the lake as the backgrounds at found,
the ballet a musical of pheasants and peacocks showing feathers purchase of crown,
shores that discuss the sands plate,
and a jazz game.  

The board is the spelling, 
the canvas music, 
the tube of squeeze is the love in the twilights leisure,
the whistle of what was called a flame in this the Opera of rein.

It is a bit gaga, 
but whom is counting, 
the thousand of scene,
the million years between,
the plural of meanings and reason for tiers.

Troop on to that lighting,
be sure to museum *Scream 
the evident part to portion this opening,
on that is the pastel of melting at creamed.

On Beethoven state Schubert,
at foot to discuss the community of Wren,
be glad for the formal reduction of spin,
from ice to that cubical venue,
the pyramid of social devices.  

Does the glossy effect become to shiny,
did the eyes oracle Vlad for the hoofs shoe,
that journey of escape,
the story and the fluke,
or is it just casual,
this entire event as a Renaissance play for the stint?  

The turkey leg of the festival,
a crowning review,
my goodness my gracious is the stage of a sku,
the product of recording,
the flavor at spice,
the miles of sound at the night of the dice.

Oh travel my lens,
to that skate on the ice,
with the glacier for darling,
a system for rice.

It trued at the resistance, 
otherwise known as grounded,
 yet on that piano those Concerto`s sang misted,
for edits it gave,
how the story wore truth,
with a stream for the pocket and a creek for the booth.

Adding to that the reins of the shade trees lane, 
the barter and math what's more is more's cane,
sweet tender lessons to trip on the pain,
weather permitting the storms gave a came.

The spool of the write is to talk to the wind,
for it is the tunnel that makes vision purr spur, 
that is a product of not one persons concern, 
for the dig was an accent and the bath worked the nerve.

Up on top of that mountain I spoke,
to the echo of the echo and echo spoke cope,
it gave to the stream a roar on the rose,
a sea of Oceanus grants to be a Fleet of love and dance,
as the waves drew to tendency,
so does this thread needle,
that is the basis of silk mastery,
for whom needs a pot at the end of a rainbow,
when the enter net spun gold on the web with its angle.


Writing Warehouse


Put some effort into strapping your horse and you'll see the benefit to his muscles!
Although wisping, banging and strapping sounds a little brutal, if not medieval, they are all actually a form of massage designed to develop and tone the horse's muscles. The areas worked on are the neck, shoulders and quarters - never do this on bony or sensitive areas. This procedure also stimulates the blood and brings a shine to the coat. 
It is usually incorporated in a full groom after exercise when the muscles are still warm. You can use a hay wisp, leather massage pad or a folded stable rubber.

Areas to bang, wisp or strap

* The muscles along the top of the neck, but never the underside.
* The soft muscle on the shoulder avoiding the bony parts of the shoulder blade.
* The top of the quarters avoiding the loins.
* The thigh muscles towards the back of the leg.


1. Like grooming this is a great work out for you so you may want to remove your coat before you start!
2. Untie the horse as he may panic and pull back. You can drop the rope through the ring and take hold if needed.
3. Face the horse's body so you can use the full swing of your arm. If standing on the right side, take the pad or wisp in the right hand, and the stable rubber in the left hand. The stable rubber flattens and brings a shine to the coat. (Reverse hands for the left side).
4. Raise your hand so that the horse can see the pad, bring the pad down quite hard on the muscle. As you lift the right hand bring the left hand down and gently stroke the horse with the stable rubber. You should find that as you lift the hand with the pad in, the horse automatically tense his muscles in anticipation.
5. Work the muscles equally and rhythmically. 

Tip: Play some music which has the rhythm you need to effectively strap your horse.

Before you start - remember!

* With an unfit horse, or one who has never been strapped, you must start off lightly with only a few strokes each muscle. The action is not to hurt the horse but to encourage him to tense his muscles in anticipation.
* As the horse gets fitter, or more confident, you can increase the time and effort. It can be quite tiring for a horse if it is overdone at the beginning.
* Use the same number of strokes on each muscle to encourage even muscle development.


* Muscle will become toned.
* A developed top line
* Improved blood circulation during strapping
* A shiny, healthy looking coat

A hay wisp

This is when hay is twisted into a rope then interwoven into a flat brick shape large enough to fit comfortably in your hand.

To make a wisp

Shake out some meadow hay and make into a length on the ground. Dampen the hay then twist the hay into a rope. (An assistant will help make this task a little easier). Make two loops at one end and with the remaining rope twist it in and out of the loops, twisting the end firmly away. Bang the wisp on the floor to flatten. It should be firm, secure and small enough to hold in your hand. A well-made wisp will last several weeks.

A leather massage pad

These are usually round or oval shaped, and are hard as they are stuffed with saddle flocking. They are usually about 6‚Äö√Ñ√π (15cm) diameter and approximately 3‚Äö√Ñ√π (8cm) thick. There is a loop across the back, the same as a body brush, which you can slip your hand through. Clean them with saddle soap.

A folded stable rubber

Fold a stable rubber in half lengthways and then half again. Fold both ends into the middle and fold the rectangle in half again. It should now be reasonably thick and easy to handle.

Courtesy of : http://www.horseanswerstoday.com/component/k2/item/247-wisping-banging-a-strapping

San Francisco Neigh Burr Hoods

Strange terms to part the see with a weird on the trail of venue to site.  With each counter on the numerical ride I have paced my entries to the said by an instrument, namely my voice.  To this understand that the desk is a land to description of the old sing into a can!!  On recording the factor to the underlined ruled, what is the measure should the valve torque in stunned.

Breeze way to cyclones the speak on that say is the microphone spelling the alphabets soup?  Is the state of seizure to the pulse of a plate on the license of freeze to the diving a blogged?  On pen in a paddock the breadth of the hum, is know that the whistle is a ear hearing road.  The streets are so narrow, the one way of saw, to trough of the thirsty is it Thrift Stores by lawn?

Does the chipper of working the smoke signals job or is the done an encouragements log?  Shall the beach of the starfish fill with sanddollars, does the walk on the sand leave prints to Alcatraz?  That is the structure but the counter skips hopped, so how does the origin preview that stock?

Do you wrinkle the furrow of ditches on cropped?  Does the field below watch for the reins on the beet?  Do turnips that plant to a row of garden bellow the smoke of the rice hulls at soaked?  In this is the corner of store on Cabrillo, yet, the turned is not block nor is it a test, what say you in this invest?

As the City of San Francisco is cutting edge flown, the Haight to the Beatnik's that wrote on Historic phones all while the group settled around the burn barrels route, but in truth this is the whereabouts of the guitar playing flout.  In the midst of a parking lot that drove to repair, did the crowd on the Tour Bus just seat life a gear?

Shifting to calm the balmers jacket says strong, that warm-up on schedule to harp of a send.  Digs to the swell the old words that said cool, stagger to opening the envelope at the school did deliver.  As the sealed goes broken as my voice writes a long, a list and/or the pawn seems listed as cork for the can.  But in the absolute of drink position for stand, what then does pringle say to chips off the grown?

Oh lay price to treats and spice in a brand makes Yodeling the echo that mountains the span. An article talk of article talk is the balance at seed?  Space pause :  How is ever even on multiple when the Heirloom is thorough to be based by the stream.

Sitting tight to day the lights of Ashbury Street are in play because Masonic must map the Panhandle by theme.  Crisp is the tale to coins penny gone stride, where in the world is this mint of graped tied?  Does the cab for the settle to that traveling grand make waves with the title?  Form the windows of applied and the tools for tools canned.

What Does That On The Track Of Race To Saddle Racked

Don't short yourself by not going to the following paste and clique, and once you tangle the scene definitely don't deprive yourself the left right buttons to tack the Home push as deep.

What a wave to a Citadel deep in the dungeon of the Internets site!!  Oh for the chains, oh for the rack, it all is the advertisment of whipping on back!!

Trade secrets exposed on the accidental tour of the address, you know those strange pop-in's that attract attention to the fax.  The type set that puts an anchor to the web with a trail of that cup of wine.

Tree spout to the syrup for I was a bit, now that the saddle is the dollar on stool.  Is the pick a pigeon or the copy write in tooled?  That is not a question for the answer swam ruled.


Englishing The Pen & The Pipers

Thursday, June 25, 2015

The Secret of the Universe is Choice

Presents, a Life with a Plan. My name is Karen Anastasia Placek, I am the author of this Google Blog. This is the story of my journey, a quest to understanding more than myself. The title of this blog, 'The Secret of the Universe is Choice; Know Decision' will be the next global slogan. Placed on T-shirts, Jackets, Sweatshirts, it really doesn't matter, 'cause a picture with my slogan is worth more than a thousand words, it's worth??.......Know Conversation!!!

Courtesy of : http://thesecretoftheuniversechoice.blogspot.com/2015/06/from-wikipedia-free-encyclopedia-dharma.html?m=1
From Wikipedia, the free encyclopedia

Dharma (Buddhism)

For a general discussion of the concept, see Dharma.
Translations of
(chos, [tɕǿʔ])
Glossary of Buddhism
Dharma (Sanskrit) or Dhamma (Pali) in Buddhism can have the following meanings:
  • The state of Nature as it is (yathā bhūta)[1]
  • The Laws of Nature considered both collectively and individually.
  • The teaching of the Buddha as an exposition of the Natural Law applied to the problem of human suffering.
  • A phenomenon and/or its properties.[2]

Etymology and Linguistic variants[edit]

Dharma is a Sanskrit word, and the derived Prakrit word is Dhamma.[3]
Etymologically, the word Dhamma is derived from the root "dham," meaning "to uphold" and "to support," and the commentary further explains that it is that which upholds or supports the practitioner (of Dhamma) and prevents him or her from falling into states of misery or birth in a woeful existence. Of all Buddhist terminology, the word Dhamma commands the widest, most comprehensive meaning.[4] Dharma is to cultivate the knowledge and practice of laws and principles that hold together the fabric of reality, natural phenomena and personality of human beings in dynamic interdependence and harmony.
In UyghurMongolian, and some other Central Asian languages, it is nom, which derives from the Ancient Greek wordνόμοςnómos, meaning "law".[5]

Dharma within Indian Religions[edit]

Religion (a conceptual domain which in Europe has only been considered a discrete entity since the Age of Enlightenment[6]) is part of the concept of dharma within traditional Indian Civilization. Dharma means the Law (see article dharma) as well as life that is lived in accordance with the law (whether legal statutes or natural law). Dharma in this latter sense is 'the path of righteousness', the way of 'correct', 'appropriate', 'decent', or 'proper' behaviour. The different religious traditions of India are conceived as so many variations of what is considered a life of purity and goodness. Therefore a Jain practices Jain-dharma; a Hindu follows Sanatana-dharma; and a Buddhist practices Buddha-dharma. However, these designations should not be taken to imply sectarianism.[7] Historically, the Indian mindset has been characterized by religious pluralism and inclusivity.[8] All religion is considered a matter of eternally valid laws of nature (sanatana dharma) because suffering and bondage and the path to freedom and liberation is conceived (even if one believes in a personal God) in terms of causes and effects. Dharma (as the perennially fixed set of natural laws governing causation) presents the structure of rules which if understood correctly leads to natural or skillful action (dharma or kusala kamma) or if not understood and contravened leads to unskillful action (adharma or akusala kamma) with unfortunate consequences. It is the persistence of the laws of nature (and the principle of causation) from day to day, from year to year and across the vastness of time that enables one to conceive dharma as eternal. Wholesome, fair-minded actions always bring forth positive future results whereas unwholesome and unjust actions lead to suffering, misery and future retribution.[9]
Though each path of dharma (Jain, Buddhist, Hindu, etc.) signifies a particular religious form with its own rules and practices there is nonetheless general uniformity among these traditions concerning the underlying philosophy of liberation. To walk the path to liberation is to unravel and reorganize the entangled and disharmonious psycho-physical structures formed in the course of the path of unskillful action[10] and the principal means by which this is achieved is Yoga, a central feature of Indian religions. Yoga is the ascetic path of purification by which the effects of sin (akusla kamma) may be undone. Most forms of Indian religion employ some form of yogic discipline as an important, if not central, tool in the process of mind-body purification.

Dharma in Buddhism[edit]

Buddhism (a word invented by British scholars and Christian missionaries at the beginning of the nineteenth century) is referred to in the East as Buddha-dharma or Dharmavinaya. This refers to both the system of analysis taught by the Buddha (recorded in the sutta pitaka of the Pali canon) regarding the causes of suffering (Pali: pariyatti) and the necessary course of action needed to be taken to undo these causes (Pali: patipatti). This course of action involves leading a life of moral uprightness abstaining from unwholesome behaviours and engaging in wholesome ones. Such a lifestyle as well as keeping a person out of harm's way brings about over time a purification of any taints brought about by unskilful past activities. Buddhism is thus often referred to as "the path of purification" (Pali: Visuddhimagga) and within a Western context can be seen as an applied system of natural mental health and well-being. As with other Indian religions, the end point of this path (notwithstanding the commitment to helping others to achieve the same), the final undoing of all the internal causes of suffering, is final liberation or Moksha. This is accompanied by a profound peace of mind referred to as nirvana.

Dhamma-vinaya; the Buddha's Path of Practice[edit]

Gautama Buddha referred to the path that he prescribed his students as dhamma-vinaya (dhamma is the conventional rendering of the Pali word into Roman script compared to Sanskrit which is rendered as dharma) which means this path of discipline (vinaya means discipline). The path of the Buddhas (Gautama Buddha saw himself as one in a long line of Buddhas stretching back into remote antiquity) is a path of self-imposed discipline. This discipline involves refraining as much as possible from sexual activity (this is called Brahmacarya), a code of ethical behaviour (Śīla) and effort in the cultivation of mindfulness and wisdom. (See also Threefold Training)
In the Buddhist Scriptures, the expression "The Dharma" often refers to the Buddha's teachings and their scriptural recension (e.g. the Vinaya and Sutta Pitaka of the Pali Canon), and can more broadly include the later traditions of interpretation and exegesis that the various schools of Buddhism have developed to help explain and expand upon the Buddha's teachings. In later Mahayana tradition, this was seen as the 84,000 different teachings (the Kangyur/bka.'gyur) that the Buddha gave to various types of people based on their needs.
In this sense of being synonymous with the Buddha's teachings the Dharma constitutes one of the Three Jewels of Buddhism in which practitioners of Buddhism take refuge (what one relies on for his/her lasting happiness). The three jewels of Buddhism are the Buddha (mind's perfection of enlightenment), the Dharma (teachings and methods), and the Sangha (the community of committed practitioners of the buddha dharma who provide mutual support, encouragement and spiritual friendship).

Understanding Nature; dhamma vicaya[edit]

The cultivation and attainment of wisdom is part of the goal and practice of Buddhism. In order to attain wisdom one must understand the nature of things (the dharma), and part of the practice of Buddhism is the investigation of Nature - dhamma-vicaya. This means to adopt an objective, systematic approach to understanding the causal relationships between various phenomena. In particular, it refers to the dispassionate self-observation discussed in teachings such as the Satipatthana Sutta. The principal teaching from this analysis is the doctrine of dependent origination.

The Buddha's Dharma Body[edit]

The qualities of the Dharma (Law, truth) are the same as the qualities of the Buddha and form his "truth body" or "Dhamma Kaya": In the Vakkali Sutta,[11] Buddha said to his disciple Vakkali that,
"Yo kho Vakkali dhammaṃ passati so maṃ passati"
"O Vakkali, whoever sees the Dhamma, sees me [the Buddha]."
In another reference from the Aggañña Sutta,[12] the Buddha says to his disciple Vasettha:
"Tathāgatassa h'etam Vasettha adivacanam Dhammakayo iti pi ...":
"O Vasettha! The Word of Dhammakaya is indeed the name of the Tathagata."

Qualities of Buddha Dharma[edit]

The Teaching of the Buddha has six supreme qualities:
  1. Svākkhāto (Sanskrit: Svākhyāta "well proclaimed" or "self-announced"). The Buddha's teaching is not a speculative philosophy but an exposition of the Universal Law of Nature based on a causal analysis of natural phenomena. It is taught, therefore, as a science[13] rather than a sectarian belief system. Full comprehension (enlightenment) of the teaching may take varying lengths of time but Buddhists traditionally say that the course of study is 'excellent in the beginning (sīla – Sanskritśīla – moral principles), excellent in the middle (samādhi – concentration) and excellent in the end' (paññā - Sanskrit prajñā . . . Wisdom).
  2. Sandiṭṭhiko (Sanskrit: Sāṃdṛṣṭika "able to be examined"). The Dharma is open to scientific and other types of scrutiny and is not based on faith.[14] It can be tested by personal practice and one who follows it will see the result for oneself by means of one's own experience. Sandiṭṭhiko comes from the word sandiṭṭhika which means visible in this world and is derived from the word sandiṭṭhi-. Since Dhamma is visible, it can be "seen": known and be experienced within one's life.
  3. Akāliko (Sanskrit: Akālika "timeless, immediate"). The Dhamma is able to bestow timeless and immediate results here and now. There is no need to wait for the future or a next existence. The dhamma does not change over time and it is not relative to time.
  4. Ehipassiko (Sanskrit: Ehipaśyika "which you can come and see" — from the phrase ehi, paśya "come, see!"). The Dhamma invites all beings to put it to the test and come see for themselves.
  5. Opanayiko (Sanskrit: Avapraṇayika "leading one close to"). Followed as a part of one's life the dhamma leads one to liberation. In the "Vishuddhimagga" this is also referred to as "Upanayanam." Opanayiko means "to be brought inside oneself". This can be understood with an analogy as follows. If one says a ripe mango tastes delicious, and if several people listen and come to believe it, they would imagine the taste of the mango according to their previous experiences of other delicious mangoes. Yet, they will still not really know exactly how this mango tastes. Also, if there is a person who has never tasted a ripe mango before, that person has no way of knowing exactly for himself how it tastes. So, the only way to know the exact taste is to experience it. In the same way, dhamma is said to be Opanayiko which means that a person needs to experience it within to see exactly what it is.
  6. Paccattaṃ veditabbo viññūhi (Sanskrit: Pratyātmaṃ veditavyo vijñaiḥ "To be meant to perceive directly"). The Dhamma can be perfectly realized only by the noble disciples (Pali: ariya-puggala) who have matured in supreme wisdom. No one can "enlighten" another person. Each intelligent person has to attain and experience for themselves. As an analogy, no one can simply make another know how to swim. Each person individually has to learn how to swim. In the same way, dhamma cannot be transferred or bestowed upon someone. Each one has to know for themselves.
Knowing these attributes, Buddhists believe that they will attain the greatest peace and happiness through the practice of the Dhamma. Therefore, each person is fully responsible for his or her self to put it into practice for real.
Here the Buddha is compared to an experienced and skillful doctor, and the Dhamma to proper medicine. However efficient the doctor or wonderful the medicine may be, the patients cannot be cured unless they take the medicine properly. So the practice of the Dhamma is the only way to attain the final deliverance of Nibbāna.
These teachings ranged from understanding karma (Pāli: kamma) (literal meaning 'action')) and developing good impressions in one's mind, to reach full enlightenment by recognizing the nature of mind.

Dharmas in Buddhist phenomenology[edit]

Other uses include dharma, normally spelled in transliteration with a small "d" (this differentiation is impossible in the South Asian scripts used to write Sanskrit), which refers to a phenomenon or constituent factor of human experience. This was gradually expanded into a classification of constituents of the entire material and mental world. Rejecting the substantial existence of permanent entities which are qualified by possibly changing qualities, Buddhist Abhidharma philosophy, which enumerated seventy-five dharmas, came to propound that these "constituent factors" are the only type of entity that truly exists. This notion is of particular importance for the analysis of human experience: Rather than assuming that mental states inhere in a cognizing subject, or a soul-substance, Buddhist philosophers largely propose that mental states alone exist as "momentary elements of consciousness", and that a subjective perceiver is assumed.
One of the central tenets of Buddhism, is the denial of a separate permanent "I", and is outlined in the three marks of existence. The three signs: 1. Duḥkha (Pali: Dukkha) - Suffering, 2. Anitya (Pali: Anicca) - Change/Impermanence, 3. Anātman (Pali: Anatta) - Non-self. At the heart of Buddhism, is the realization of no "self" or "I" (and hence the delusion) as a separate self-existing entity.
Later, Buddhist philosophers like Nāgārjuna would question whether the dharmas (momentary elements of consciousness) truly have a separate existence of their own. (i.e. Do they exist apart from anything else?) Rejecting any inherent reality to the dharmas, he asked (rhetorically):
śūnyeṣu sarvadharmeṣu kim anantaṁ kimantavat
kim anantam antavac ca nānantaṁ nāntavacca kiṁ
kiṁ tad eva kim anyat kiṁ śāśvataṁ kim aśāśvataṁ
aśāśvataṁ śāśvataṁ ca kiṁ vā nobhayam apyataḥ 'tha
sarvopalambhpaśamaḥ prapañcopaśamaḥ śivaḥ
na kvacit kasyacit kaścid dharmo buddhena deśitaḥ

When all dharmas are empty, what is endless? What has an end?
What is endless and with an end? What is not endless and not with an end?
What is it? What is other? What is permanent? What is impermanent?
What is impermanent and permanent? What is neither?

Auspicious is the pacification of phenomenal metastasis, the pacification of all apprehending;
There is no dharma whatsoever taught by the Buddha to whomever, whenever, wherever.
—Mūlamadhyamakakārikā, nirvṇānaparīkṣā, 25:22–24

Meanings of "Dharma"[edit]

A dhamma sign in Sri Lanka.
Dharma in the Buddhist scriptures has a variety of meanings, including "phenomenon", and "nature" or "characteristic".


Dharma can mean the source of all mental experiences. In major sutras (for example, the Mahasatipatthana sutra), Dharma is paired with citta (heart/mind) to show citta as the reflection of Dharma. This teaching is paralleled with the pairing of kaya (body) and vedana(feelings or sensations), where vedana arise within the body but are experienced through the mind. Dharma in this context is the origin of order and organization that is the foundation of ideas, wisdom, understanding, and values.[15]

Teachings of natural law[edit]

Dharma is also used to refer to the teachings of Buddha, not in the context of the words of one man, even an enlightened man, but as a reflection of natural law which was re-discovered by this man and shared with the world. A person who lives their life with an understanding of this natural law, is a "dhammic" person, which is often translated as "righteous". The Buddha would teach the Four Noble Truthsthe Noble Eightfold Path, the Three marks of existence, and other guidelines in order to achieve the freedom and liberation from suffering.

Comparison to dharma in other Indian religions[edit]

According to David Kalupahana, dharma in Buddhism is also the term for "phenomena".[16] Kalupahana states Buddha defined this dharma as "dependently arisen phenomena" (paticca-samuppanna-dhamma), thus distinguishing the notion of dhamma from the Indian conception where the term dharma meant reality (atman), in an ontological sense, while the Buddha utilized the conception of result or consequence or fruit (attha, Sk. artha) to bring out the pragmatic meaning of dhamma. However, other scholars have questioned Kalupahana's analysis.

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