#brahman — Public Fediverse posts

My Final Hurrah!

Just published on Amazon my 20th book (I hope this will be my last book) “Summa Iru: My Formal Renunciation and Farewell to the World“. (https://www.amazon.com/dp/B0H87DDNRM)

Just a few hours back I published on Amazon another book “Advaita Vedanta through Name-and-Form Analysis”, which was written largely with the help of Claude. (https://www.amazon.com/dp/B0H84F82HS)

About the Book: “Summa Iru: My Formal Renunciation and Farewell to the World“

“It is time I ended the ignorance in myself.”

With these words, a writer, poet, and lifelong student of Advaita Vedanta announces his formal withdrawal from the world — effective July 16, 2026, his 62nd birthday. Not a retreat from failure, nor a flight from grief, but the logical terminus of a life spent reading, thinking, debating, and writing about one thing: the ending of ignorance, which is the ending of the seeker himself.

Summa Iru is the author’s twentieth and, by its own declaration, final book — a parting document composed in the months before silence. It gathers the last poems (“Without Her By My Side,” “The Me Time,” “I The Stranger,” “The Last Act”), the last aphorisms (“Even God disappears when you are silent”), and the last philosophical exchanges of a man tying up loose ends before going incommunicado.

Between the poems runs a sustained meditation in the tradition of Ramana Maharshi and the Ashtavakra Gita: Why does psychoanalysis fail where self-enquiry succeeds? Why is renouncing desires mere symptom-treatment while the disease of ignorance festers? What did Ramana mean when he said the future is already fixed — and that the best course is to remain silent? How does summa iru — “just be still” — dissolve the questioner along with the question?

The book also records something rarer: the texture of leave-taking itself. Letters declined. Friendships gently closed. A reply to a friend asking for a small favour: “Sorry dear, I have retired from all work and all relationships.” The ache of unrequited love examined without flinching and traced back to its root — the unworthiness we feel sitting alone with ourselves, forever seeking the other who will transport us away from our own insignificance.

Drawing on Ramana Maharshi, Nisargadatta Maharaj, the Ashtavakra Gita, J. Krishnamurti, Buber, Kant, Camus, and the ghazal tradition, this is comparative philosophy written not from the armchair but from the departure gate.

For readers of Advaita Vedanta, spiritual memoir, and contemplative poetry — and for anyone who has wondered what it would actually take to stop.

The author will not be available for comment. That is rather the point.

My Final Hurrah!

Just published on Amazon my 20th book (I hope this will be my last book) “Summa Iru: My Formal Renunciation and Farewell to the World“. (https://www.amazon.com/dp/B0H87DDNRM)

Just a few hours back I published on Amazon another book “Advaita Vedanta through Name-and-Form Analysis”, which was written largely with the help of Claude. (https://www.amazon.com/dp/B0H84F82HS)

About the Book: “Summa Iru: My Formal Renunciation and Farewell to the World“

“It is time I ended the ignorance in myself.”

With these words, a writer, poet, and lifelong student of Advaita Vedanta announces his formal withdrawal from the world — effective July 16, 2026, his 62nd birthday. Not a retreat from failure, nor a flight from grief, but the logical terminus of a life spent reading, thinking, debating, and writing about one thing: the ending of ignorance, which is the ending of the seeker himself.

Summa Iru is the author’s twentieth and, by its own declaration, final book — a parting document composed in the months before silence. It gathers the last poems (“Without Her By My Side,” “The Me Time,” “I The Stranger,” “The Last Act”), the last aphorisms (“Even God disappears when you are silent”), and the last philosophical exchanges of a man tying up loose ends before going incommunicado.

Between the poems runs a sustained meditation in the tradition of Ramana Maharshi and the Ashtavakra Gita: Why does psychoanalysis fail where self-enquiry succeeds? Why is renouncing desires mere symptom-treatment while the disease of ignorance festers? What did Ramana mean when he said the future is already fixed — and that the best course is to remain silent? How does summa iru — “just be still” — dissolve the questioner along with the question?

The book also records something rarer: the texture of leave-taking itself. Letters declined. Friendships gently closed. A reply to a friend asking for a small favour: “Sorry dear, I have retired from all work and all relationships.” The ache of unrequited love examined without flinching and traced back to its root — the unworthiness we feel sitting alone with ourselves, forever seeking the other who will transport us away from our own insignificance.

Drawing on Ramana Maharshi, Nisargadatta Maharaj, the Ashtavakra Gita, J. Krishnamurti, Buber, Kant, Camus, and the ghazal tradition, this is comparative philosophy written not from the armchair but from the departure gate.

For readers of Advaita Vedanta, spiritual memoir, and contemplative poetry — and for anyone who has wondered what it would actually take to stop.

The author will not be available for comment. That is rather the point.

My Final Hurrah!

Just published on Amazon my 20th book (I hope this will be my last book) “Summa Iru: My Formal Renunciation and Farewell to the World“. (https://www.amazon.com/dp/B0H87DDNRM)

Just a few hours back I published on Amazon another book “Advaita Vedanta through Name-and-Form Analysis”, which was written largely with the help of Claude. (https://www.amazon.com/dp/B0H84F82HS)

About the Book: “Summa Iru: My Formal Renunciation and Farewell to the World“

“It is time I ended the ignorance in myself.”

With these words, a writer, poet, and lifelong student of Advaita Vedanta announces his formal withdrawal from the world — effective July 16, 2026, his 62nd birthday. Not a retreat from failure, nor a flight from grief, but the logical terminus of a life spent reading, thinking, debating, and writing about one thing: the ending of ignorance, which is the ending of the seeker himself.

Summa Iru is the author’s twentieth and, by its own declaration, final book — a parting document composed in the months before silence. It gathers the last poems (“Without Her By My Side,” “The Me Time,” “I The Stranger,” “The Last Act”), the last aphorisms (“Even God disappears when you are silent”), and the last philosophical exchanges of a man tying up loose ends before going incommunicado.

Between the poems runs a sustained meditation in the tradition of Ramana Maharshi and the Ashtavakra Gita: Why does psychoanalysis fail where self-enquiry succeeds? Why is renouncing desires mere symptom-treatment while the disease of ignorance festers? What did Ramana mean when he said the future is already fixed — and that the best course is to remain silent? How does summa iru — “just be still” — dissolve the questioner along with the question?

The book also records something rarer: the texture of leave-taking itself. Letters declined. Friendships gently closed. A reply to a friend asking for a small favour: “Sorry dear, I have retired from all work and all relationships.” The ache of unrequited love examined without flinching and traced back to its root — the unworthiness we feel sitting alone with ourselves, forever seeking the other who will transport us away from our own insignificance.

Drawing on Ramana Maharshi, Nisargadatta Maharaj, the Ashtavakra Gita, J. Krishnamurti, Buber, Kant, Camus, and the ghazal tradition, this is comparative philosophy written not from the armchair but from the departure gate.

For readers of Advaita Vedanta, spiritual memoir, and contemplative poetry — and for anyone who has wondered what it would actually take to stop.

The author will not be available for comment. That is rather the point.

My Final Hurrah!

Just published on Amazon my 20th book (I hope this will be my last book) “Summa Iru: My Formal Renunciation and Farewell to the World“. (https://www.amazon.com/dp/B0H87DDNRM)

Just a few hours back I published on Amazon another book “Advaita Vedanta through Name-and-Form Analysis”, which was written largely with the help of Claude. (https://www.amazon.com/dp/B0H84F82HS)

About the Book: “Summa Iru: My Formal Renunciation and Farewell to the World“

“It is time I ended the ignorance in myself.”

With these words, a writer, poet, and lifelong student of Advaita Vedanta announces his formal withdrawal from the world — effective July 16, 2026, his 62nd birthday. Not a retreat from failure, nor a flight from grief, but the logical terminus of a life spent reading, thinking, debating, and writing about one thing: the ending of ignorance, which is the ending of the seeker himself.

Summa Iru is the author’s twentieth and, by its own declaration, final book — a parting document composed in the months before silence. It gathers the last poems (“Without Her By My Side,” “The Me Time,” “I The Stranger,” “The Last Act”), the last aphorisms (“Even God disappears when you are silent”), and the last philosophical exchanges of a man tying up loose ends before going incommunicado.

Between the poems runs a sustained meditation in the tradition of Ramana Maharshi and the Ashtavakra Gita: Why does psychoanalysis fail where self-enquiry succeeds? Why is renouncing desires mere symptom-treatment while the disease of ignorance festers? What did Ramana mean when he said the future is already fixed — and that the best course is to remain silent? How does summa iru — “just be still” — dissolve the questioner along with the question?

The book also records something rarer: the texture of leave-taking itself. Letters declined. Friendships gently closed. A reply to a friend asking for a small favour: “Sorry dear, I have retired from all work and all relationships.” The ache of unrequited love examined without flinching and traced back to its root — the unworthiness we feel sitting alone with ourselves, forever seeking the other who will transport us away from our own insignificance.

Drawing on Ramana Maharshi, Nisargadatta Maharaj, the Ashtavakra Gita, J. Krishnamurti, Buber, Kant, Camus, and the ghazal tradition, this is comparative philosophy written not from the armchair but from the departure gate.

For readers of Advaita Vedanta, spiritual memoir, and contemplative poetry — and for anyone who has wondered what it would actually take to stop.

The author will not be available for comment. That is rather the point.

My Final Hurrah!

Just published on Amazon my 20th book (I hope this will be my last book) “Summa Iru: My Formal Renunciation and Farewell to the World“. (https://www.amazon.com/dp/B0H87DDNRM)

Just a few hours back I published on Amazon another book “Advaita Vedanta through Name-and-Form Analysis”, which was written largely with the help of Claude. (https://www.amazon.com/dp/B0H84F82HS)

About the Book: “Summa Iru: My Formal Renunciation and Farewell to the World“

“It is time I ended the ignorance in myself.”

With these words, a writer, poet, and lifelong student of Advaita Vedanta announces his formal withdrawal from the world — effective July 16, 2026, his 62nd birthday. Not a retreat from failure, nor a flight from grief, but the logical terminus of a life spent reading, thinking, debating, and writing about one thing: the ending of ignorance, which is the ending of the seeker himself.

Summa Iru is the author’s twentieth and, by its own declaration, final book — a parting document composed in the months before silence. It gathers the last poems (“Without Her By My Side,” “The Me Time,” “I The Stranger,” “The Last Act”), the last aphorisms (“Even God disappears when you are silent”), and the last philosophical exchanges of a man tying up loose ends before going incommunicado.

Between the poems runs a sustained meditation in the tradition of Ramana Maharshi and the Ashtavakra Gita: Why does psychoanalysis fail where self-enquiry succeeds? Why is renouncing desires mere symptom-treatment while the disease of ignorance festers? What did Ramana mean when he said the future is already fixed — and that the best course is to remain silent? How does summa iru — “just be still” — dissolve the questioner along with the question?

The book also records something rarer: the texture of leave-taking itself. Letters declined. Friendships gently closed. A reply to a friend asking for a small favour: “Sorry dear, I have retired from all work and all relationships.” The ache of unrequited love examined without flinching and traced back to its root — the unworthiness we feel sitting alone with ourselves, forever seeking the other who will transport us away from our own insignificance.

Drawing on Ramana Maharshi, Nisargadatta Maharaj, the Ashtavakra Gita, J. Krishnamurti, Buber, Kant, Camus, and the ghazal tradition, this is comparative philosophy written not from the armchair but from the departure gate.

For readers of Advaita Vedanta, spiritual memoir, and contemplative poetry — and for anyone who has wondered what it would actually take to stop.

The author will not be available for comment. That is rather the point.

About the Author on the Back Cover of my Latest Book “Advaita Vedanta through Name-and-Form Analysis”

No, I am serious in talking about myself that way in the philosophical and spiritual sense.

About the Book

One principle. Pursued without flinching. The whole of Advaita Vedanta unfolds.

The Upanishads teach it through a single homely image: the clay pot. The pot is entirely clay — the name “pot” and the rounded shape are cognitive overlays, not new substances. Strip them away and only clay remains. There never was a pot-substance apart from clay.

This is name-and-form analysis (nāma-rūpa vicāra), and this book makes an audacious claim: this one analytical tool, applied with complete rigor, generates the entire edifice of Advaita Vedanta — its metaphysics, its psychology, its doctrine of liberation, and its practical consequences for how a life is lived.

What the analysis reveals, step by step:

Everything is Consciousness. Body, mind, world — traced to their ultimate ground, all are names-and-forms whose sole substance is pure Consciousness, exactly as every clay vessel is only clay in different shapes.

The ego is not the doer. A name-and-form has no agency independent of its substrate. The pot does nothing that clay is not doing. The ego’s claim to authorship of actions is the pot claiming it shaped itself.

The world was never created. Pushed to its extreme, the analysis arrives at Gaudapada’s ajāta vāda — the doctrine of non-origination, Advaita’s highest and most startling teaching: no creation, no bondage, no liberation, no seeker. Only Consciousness, ever unmodified.

Happiness is your own nature. A meticulous dissection of desire and its satisfaction shows that no object ever contained the happiness attributed to it. The world is a mirror of your own bliss, never its source.

Along the way, the book shows how every central doctrine of Advaita — Brahman, Ātman, māyā, avidyā, the jīva, Īśvara, the three states, neti neti, sat-cit-ānanda, mokṣa itself — is simply name-and-form analysis applied to a different domain. What looks like a sprawling philosophical system turns out to be one insight, endlessly restated.

The exposition is grounded throughout in the classical sources — the Chāndogya Upaniṣad, the Māṇḍūkya Kārikā, the Bhagavad Gītā — and in the living testimony of three modern masters: Ramana Maharshi’s self-enquiry, Nisargadatta Maharaj’s radical pointing, and Ramakrishna Paramahansa’s instrument model of the body-mind. Comparative sidelights from Buddhism, Stoicism, and Taoism confirm the analysis from outside the tradition.

Written by a long-term practitioner in the Ramana Maharshi and Nisargadatta Maharaj traditions with the help of explanations by Claude, this book is neither a survey nor a devotional tract. It is a sustained demonstration — patient, logical, and uncompromising — that the deepest truth of Vedanta is also its simplest.

The clay alone is. The pot was always only clay. Brahman alone is. And you are That — not as a future achievement, but as present fact, obscured only by an unexamined name and form.

For seekers who suspect that beneath Vedanta’s vast literature lies a single key, this book places that key in your hand.

The Courage To Be Myself

I care NOT to be anything
No, not even Brahman
Though I'm told I'm already that
Who put me on earth
Who made me a man
Who made me THIS man
Me? Nah, don't be stupid
Can't bootstrap yourself that way
Now, if my maker made me who I am
Well then I will go on being myself
Whoever that is, whoever that is
After all my maker would have known
To put the algorithm in that runs me
So, why I need to care about anything
Knowing that the programming will run me
Run me perfectly, without any error
There are no bugs I'm told in my maker's coding
So, I need nothing, not even Nirvana
This will be my summa iru, my samma iru
My very own brand of samma iru
"Silent" about what this body-mind does
Not interfering in any way with what it does
Let it do what it wants to do, who am I
To try and control it, shape it, change it
If it wants to be alone, let it be alone
If it wants to sulk or pout its lips
Let it sulk, let it pout its lips
If it wants to read Plato or Proust
Well then, let it read those good ol' blokes
If it wants to write poetry, let it do
Let it do whatever the hell it wants to do
I am done with controlling it, shaping it, changing it.
Does that mean salvation be damned
I who talk so glibly about Advaita and summa iru
Maybe this is my salvation , my own brand of salvation
Where I let this body-mind be, just be
Carrying on in this world with FULL FREEDOM
Mai taang kyun adaoon uskay raaste may.

I Can Neither Laugh Nor Cry

A friend wrote:

A cicada may spend seventeen years beneath the earth, only to emerge for a single month beneath the summer sun. Its brief appearance is not a tragedy—it is the fulfillment of its nature.

So too with us. We arise for a fleeting moment in the vastness of time, like a wave rising from and returning to the sea. We know only this small season of existence, unaware of the countless ages that came before us and the innumerable worlds that will unfold after we are gone.

Our lives are but one note in the infinite symphony of the universe—brief, precious, and complete in themselves. Remember this when life feels heavy: no joy is permanent, but neither is sorrow. Every season passes. What is difficult today will also pass, just as every wave returns to the ocean.

Yet, from the standpoint of Advaita, the wave never truly left the ocean. Birth and death belong to the appearance, not to Reality. The Self neither comes nor goes, neither emerges nor disappears. It is the timeless Awareness in which all seasons arise and dissolve. Realize That, and you discover that what you truly are has never been born, has never suffered, and can never perish.

I replied:

I Can Neither Laugh Nor Cry
by Whoever Is Writing This

Tired I am, tired I am
No, not in the psychological sense
Though that, too, ever so slightly,
But much more in this sense:
I have given up all hope
That my mind can ever find the truth
Isn’t it the mind that hides the truth
Then where is the need for any explanation
Of whatever kind as to what is ignorance
What is truth, what is Brahman
Let whatever is be whatever it is
I am tired of myself, I am tired of Brahman
I am tired of words, tired of explanations
Tired of whatever cicadas that there be
And whatever seasons that they pass through
All words, words, mere words, O Kalyana Mitra
Drop this search, drop these explanations
Come sit with me on this shore where
There is not a care whether one exists or not
And what happens to this body, mind, and heart
Such caring never made an iota of difference
To what does happen to any body-mind-heart
Why care about what does not exist though it seems to
This body-mind-heart, let it all be, let it be
But these are also words, so see how problematic ’tis.

I Can Neither Laugh Nor Cry

A friend wrote:

A cicada may spend seventeen years beneath the earth, only to emerge for a single month beneath the summer sun. Its brief appearance is not a tragedy—it is the fulfillment of its nature.

So too with us. We arise for a fleeting moment in the vastness of time, like a wave rising from and returning to the sea. We know only this small season of existence, unaware of the countless ages that came before us and the innumerable worlds that will unfold after we are gone.

Our lives are but one note in the infinite symphony of the universe—brief, precious, and complete in themselves. Remember this when life feels heavy: no joy is permanent, but neither is sorrow. Every season passes. What is difficult today will also pass, just as every wave returns to the ocean.

Yet, from the standpoint of Advaita, the wave never truly left the ocean. Birth and death belong to the appearance, not to Reality. The Self neither comes nor goes, neither emerges nor disappears. It is the timeless Awareness in which all seasons arise and dissolve. Realize That, and you discover that what you truly are has never been born, has never suffered, and can never perish.

I replied:

I Can Neither Laugh Nor Cry
by Whoever Is Writing This

Tired I am, tired I am
No, not in the psychological sense
Though that, too, ever so slightly,
But much more in this sense:
I have given up all hope
That my mind can ever find the truth
Isn’t it the mind that hides the truth
Then where is the need for any explanation
Of whatever kind as to what is ignorance
What is truth, what is Brahman
Let whatever is be whatever it is
I am tired of myself, I am tired of Brahman
I am tired of words, tired of explanations
Tired of whatever cicadas that there be
And whatever seasons that they pass through
All words, words, mere words, O Kalyana Mitra
Drop this search, drop these explanations
Come sit with me on this shore where
There is not a care whether one exists or not
And what happens to this body, mind, and heart
Such caring never made an iota of difference
To what does happen to any body-mind-heart
Why care about what does not exist though it seems to
This body-mind-heart, let it all be, let it be
But these are also words, so see how problematic ’tis.

I Can Neither Laugh Nor Cry

A friend wrote:

A cicada may spend seventeen years beneath the earth, only to emerge for a single month beneath the summer sun. Its brief appearance is not a tragedy—it is the fulfillment of its nature.

So too with us. We arise for a fleeting moment in the vastness of time, like a wave rising from and returning to the sea. We know only this small season of existence, unaware of the countless ages that came before us and the innumerable worlds that will unfold after we are gone.

Our lives are but one note in the infinite symphony of the universe—brief, precious, and complete in themselves. Remember this when life feels heavy: no joy is permanent, but neither is sorrow. Every season passes. What is difficult today will also pass, just as every wave returns to the ocean.

Yet, from the standpoint of Advaita, the wave never truly left the ocean. Birth and death belong to the appearance, not to Reality. The Self neither comes nor goes, neither emerges nor disappears. It is the timeless Awareness in which all seasons arise and dissolve. Realize That, and you discover that what you truly are has never been born, has never suffered, and can never perish.

I replied:

I Can Neither Laugh Nor Cry
by Whoever Is Writing This

Tired I am, tired I am
No, not in the psychological sense
Though that, too, ever so slightly,
But much more in this sense:
I have given up all hope
That my mind can ever find the truth
Isn’t it the mind that hides the truth
Then where is the need for any explanation
Of whatever kind as to what is ignorance
What is truth, what is Brahman
Let whatever is be whatever it is
I am tired of myself, I am tired of Brahman
I am tired of words, tired of explanations
Tired of whatever cicadas that there be
And whatever seasons that they pass through
All words, words, mere words, O Kalyana Mitra
Drop this search, drop these explanations
Come sit with me on this shore where
There is not a care whether one exists or not
And what happens to this body, mind, and heart
Such caring never made an iota of difference
To what does happen to any body-mind-heart
Why care about what does not exist though it seems to
This body-mind-heart, let it all be, let it be
But these are also words, so see how problematic ’tis.

I Can Neither Laugh Nor Cry

A friend wrote:

A cicada may spend seventeen years beneath the earth, only to emerge for a single month beneath the summer sun. Its brief appearance is not a tragedy—it is the fulfillment of its nature.

So too with us. We arise for a fleeting moment in the vastness of time, like a wave rising from and returning to the sea. We know only this small season of existence, unaware of the countless ages that came before us and the innumerable worlds that will unfold after we are gone.

Our lives are but one note in the infinite symphony of the universe—brief, precious, and complete in themselves. Remember this when life feels heavy: no joy is permanent, but neither is sorrow. Every season passes. What is difficult today will also pass, just as every wave returns to the ocean.

Yet, from the standpoint of Advaita, the wave never truly left the ocean. Birth and death belong to the appearance, not to Reality. The Self neither comes nor goes, neither emerges nor disappears. It is the timeless Awareness in which all seasons arise and dissolve. Realize That, and you discover that what you truly are has never been born, has never suffered, and can never perish.

I replied:

I Can Neither Laugh Nor Cry
by Whoever Is Writing This

Tired I am, tired I am
No, not in the psychological sense
Though that, too, ever so slightly,
But much more in this sense:
I have given up all hope
That my mind can ever find the truth
Isn’t it the mind that hides the truth
Then where is the need for any explanation
Of whatever kind as to what is ignorance
What is truth, what is Brahman
Let whatever is be whatever it is
I am tired of myself, I am tired of Brahman
I am tired of words, tired of explanations
Tired of whatever cicadas that there be
And whatever seasons that they pass through
All words, words, mere words, O Kalyana Mitra
Drop this search, drop these explanations
Come sit with me on this shore where
There is not a care whether one exists or not
And what happens to this body, mind, and heart
Such caring never made an iota of difference
To what does happen to any body-mind-heart
Why care about what does not exist though it seems to
This body-mind-heart, let it all be, let it be
But these are also words, so see how problematic ’tis.

I Can Neither Laugh Nor Cry

A friend wrote:

A cicada may spend seventeen years beneath the earth, only to emerge for a single month beneath the summer sun. Its brief appearance is not a tragedy—it is the fulfillment of its nature.

So too with us. We arise for a fleeting moment in the vastness of time, like a wave rising from and returning to the sea. We know only this small season of existence, unaware of the countless ages that came before us and the innumerable worlds that will unfold after we are gone.

Our lives are but one note in the infinite symphony of the universe—brief, precious, and complete in themselves. Remember this when life feels heavy: no joy is permanent, but neither is sorrow. Every season passes. What is difficult today will also pass, just as every wave returns to the ocean.

Yet, from the standpoint of Advaita, the wave never truly left the ocean. Birth and death belong to the appearance, not to Reality. The Self neither comes nor goes, neither emerges nor disappears. It is the timeless Awareness in which all seasons arise and dissolve. Realize That, and you discover that what you truly are has never been born, has never suffered, and can never perish.

I replied:

I Can Neither Laugh Nor Cry
by Whoever Is Writing This

Tired I am, tired I am
No, not in the psychological sense
Though that, too, ever so slightly,
But much more in this sense:
I have given up all hope
That my mind can ever find the truth
Isn’t it the mind that hides the truth
Then where is the need for any explanation
Of whatever kind as to what is ignorance
What is truth, what is Brahman
Let whatever is be whatever it is
I am tired of myself, I am tired of Brahman
I am tired of words, tired of explanations
Tired of whatever cicadas that there be
And whatever seasons that they pass through
All words, words, mere words, O Kalyana Mitra
Drop this search, drop these explanations
Come sit with me on this shore where
There is not a care whether one exists or not
And what happens to this body, mind, and heart
Such caring never made an iota of difference
To what does happen to any body-mind-heart
Why care about what does not exist though it seems to
This body-mind-heart, let it all be, let it be
But these are also words, so see how problematic ’tis.

L’énergie matérialisée

L’homme naît en tant qu’énergie matérialisée. Accepter le processus de transformation, comme étant réellement ce que nous sommes, offre une perspective un peu étroite de la vie. Des millions de personnes naissent comme nous avec un potentiel singulier. Si l’on accepte que l’aspect matérialisé de notre passage, la mort devient donc une dégénérescence au lieu d’être une phase de transformation.

La perspective que nous soyons quelque chose de matériel qui se développe connaît son apogée, puis son déclin peut laisser à penser que tout cela est futile, qu’il ne s’agit que d’un bon moment à passer.

Par ailleurs, en prenant en compte la dimension énergie qui nous habite, la formule scientifique E=mc², nous permet d’établir une équivalence entre la masse et l’énergie, tout corps matériel est, en un sens, de l’énergie condensée ou liée sous forme de matière. En effet, cela s’applique autant à un caillou qu’à un être humain. Toutefois, cette formule scientifique à elle seule ne nous apporte rien de spécifique sur la naissance ou sur ce qui fait qu’un humain est un humain. Elle ne distingue pas la matière vivante de la matière inerte ni l’individuation d’une conscience de l’agencement d’atomes.

De plus, la biologie ne confirme pas la théorie, car la matière qui compose un nouveau-né existait déjà sous forme matérielle, atomes hérités de l’alimentation, des parents, de la chaîne cosmique des éléments forgés dans les étoiles, etc. Avec cette analyse, il n’y a pas de conversion énergie-matière au moment de la naissance, mais plutôt, une réorganisation, une individuation d’une matière-énergie déjà là.

Des traditions spirituelles apportent un complément de perspective à la physique et à la biologie, parce qu’elles ne parlent pas de la même « énergie ». Dans la cosmologie chinoise, Zhang Zai, et plus largement le néo-confucianisme, le qi est ce souffle-énergie primordial qui se condense pour former les choses et les êtres, et qui se disperse à la mort. Ce cycle de condensation/dispersion présente l’énergie étant déjà porteuse d’une intelligibilité, d’un ordre. De même, dans la vision hindouiste, le védānta, on présente l’individuation, c’est-à-dire l’ātman comme étincelle du Brahman qui prend une forme sans cesser, en un sens plus profond, d’être identique à sa source.

Ces traditions évoquent un océan d’énergie ou de vagues humaines, de coraux célestes et de créatures de toutes sortes puissent apparaître et disparaître.

Une chanson de Daniel Bélanger – L’échec du matériel

Les paroles sur https://genius.com/Daniel-belanger-lechec-du-materiel-lyrics

https://www.youtube.com/watch?v=igr-80oJKKI&list=RDigr-80oJKKI&start_radio=1

Par Daniel Jean dans Voies (x) de passage

COPYRIGHT – DROIT DE REPRODUCTION – La reproduction de cet article sur un blogue ou un site est autorisé à condition de respecter :   * L’intégralité du texte — Vous ne devez pas modifier, transformer ou adapter ce texte. * Le droit d’auteur — Vous devez citer le nom de la source (avec un hyperlien vers l’article original de préférence). * La finalité sans but lucratif — Vous n’avez pas le droit d’utiliser cette création à des fins commerciales. Si j’ai utilisé vos textes/photos et que vous souhaitez que je les retire, merci de me contacter en commentaire, ce sera fait rapidement.

L’énergie matérialisée

L’homme naît en tant qu’énergie matérialisée. Accepter le processus de transformation, comme étant réellement ce que nous sommes, offre une perspective un peu étroite de la vie. Des millions de personnes naissent comme nous avec un potentiel singulier. Si l’on accepte que l’aspect matérialisé de notre passage, la mort devient donc une dégénérescence au lieu d’être une phase de transformation.

La perspective que nous soyons quelque chose de matériel qui se développe connaît son apogée, puis son déclin peut laisser à penser que tout cela est futile, qu’il ne s’agit que d’un bon moment à passer.

Par ailleurs, en prenant en compte la dimension énergie qui nous habite, la formule scientifique E=mc², nous permet d’établir une équivalence entre la masse et l’énergie, tout corps matériel est, en un sens, de l’énergie condensée ou liée sous forme de matière. En effet, cela s’applique autant à un caillou qu’à un être humain. Toutefois, cette formule scientifique à elle seule ne nous apporte rien de spécifique sur la naissance ou sur ce qui fait qu’un humain est un humain. Elle ne distingue pas la matière vivante de la matière inerte ni l’individuation d’une conscience de l’agencement d’atomes.

De plus, la biologie ne confirme pas la théorie, car la matière qui compose un nouveau-né existait déjà sous forme matérielle, atomes hérités de l’alimentation, des parents, de la chaîne cosmique des éléments forgés dans les étoiles, etc. Avec cette analyse, il n’y a pas de conversion énergie-matière au moment de la naissance, mais plutôt, une réorganisation, une individuation d’une matière-énergie déjà là.

Des traditions spirituelles apportent un complément de perspective à la physique et à la biologie, parce qu’elles ne parlent pas de la même « énergie ». Dans la cosmologie chinoise, Zhang Zai, et plus largement le néo-confucianisme, le qi est ce souffle-énergie primordial qui se condense pour former les choses et les êtres, et qui se disperse à la mort. Ce cycle de condensation/dispersion présente l’énergie étant déjà porteuse d’une intelligibilité, d’un ordre. De même, dans la vision hindouiste, le védānta, on présente l’individuation, c’est-à-dire l’ātman comme étincelle du Brahman qui prend une forme sans cesser, en un sens plus profond, d’être identique à sa source.

Ces traditions évoquent un océan d’énergie ou de vagues humaines, de coraux célestes et de créatures de toutes sortes puissent apparaître et disparaître.

Une chanson de Daniel Bélanger – L’échec du matériel

Les paroles sur https://genius.com/Daniel-belanger-lechec-du-materiel-lyrics

https://www.youtube.com/watch?v=igr-80oJKKI&list=RDigr-80oJKKI&start_radio=1

Par Daniel Jean dans Voies (x) de passage

COPYRIGHT – DROIT DE REPRODUCTION – La reproduction de cet article sur un blogue ou un site est autorisé à condition de respecter :   * L’intégralité du texte — Vous ne devez pas modifier, transformer ou adapter ce texte. * Le droit d’auteur — Vous devez citer le nom de la source (avec un hyperlien vers l’article original de préférence). * La finalité sans but lucratif — Vous n’avez pas le droit d’utiliser cette création à des fins commerciales. Si j’ai utilisé vos textes/photos et que vous souhaitez que je les retire, merci de me contacter en commentaire, ce sera fait rapidement.

L’énergie matérialisée

L’homme naît en tant qu’énergie matérialisée. Accepter le processus de transformation, comme étant réellement ce que nous sommes, offre une perspective un peu étroite de la vie. Des millions de personnes naissent comme nous avec un potentiel singulier. Si l’on accepte que l’aspect matérialisé de notre passage, la mort devient donc une dégénérescence au lieu d’être une phase de transformation.

La perspective que nous soyons quelque chose de matériel qui se développe connaît son apogée, puis son déclin peut laisser à penser que tout cela est futile, qu’il ne s’agit que d’un bon moment à passer.

Par ailleurs, en prenant en compte la dimension énergie qui nous habite, la formule scientifique E=mc², nous permet d’établir une équivalence entre la masse et l’énergie, tout corps matériel est, en un sens, de l’énergie condensée ou liée sous forme de matière. En effet, cela s’applique autant à un caillou qu’à un être humain. Toutefois, cette formule scientifique à elle seule ne nous apporte rien de spécifique sur la naissance ou sur ce qui fait qu’un humain est un humain. Elle ne distingue pas la matière vivante de la matière inerte ni l’individuation d’une conscience de l’agencement d’atomes.

De plus, la biologie ne confirme pas la théorie, car la matière qui compose un nouveau-né existait déjà sous forme matérielle, atomes hérités de l’alimentation, des parents, de la chaîne cosmique des éléments forgés dans les étoiles, etc. Avec cette analyse, il n’y a pas de conversion énergie-matière au moment de la naissance, mais plutôt, une réorganisation, une individuation d’une matière-énergie déjà là.

Des traditions spirituelles apportent un complément de perspective à la physique et à la biologie, parce qu’elles ne parlent pas de la même « énergie ». Dans la cosmologie chinoise, Zhang Zai, et plus largement le néo-confucianisme, le qi est ce souffle-énergie primordial qui se condense pour former les choses et les êtres, et qui se disperse à la mort. Ce cycle de condensation/dispersion présente l’énergie étant déjà porteuse d’une intelligibilité, d’un ordre. De même, dans la vision hindouiste, le védānta, on présente l’individuation, c’est-à-dire l’ātman comme étincelle du Brahman qui prend une forme sans cesser, en un sens plus profond, d’être identique à sa source.

Ces traditions évoquent un océan d’énergie ou de vagues humaines, de coraux célestes et de créatures de toutes sortes puissent apparaître et disparaître.

Une chanson de Daniel Bélanger – L’échec du matériel

Les paroles sur https://genius.com/Daniel-belanger-lechec-du-materiel-lyrics

https://www.youtube.com/watch?v=igr-80oJKKI&list=RDigr-80oJKKI&start_radio=1

Par Daniel Jean dans Voies (x) de passage

COPYRIGHT – DROIT DE REPRODUCTION – La reproduction de cet article sur un blogue ou un site est autorisé à condition de respecter :   * L’intégralité du texte — Vous ne devez pas modifier, transformer ou adapter ce texte. * Le droit d’auteur — Vous devez citer le nom de la source (avec un hyperlien vers l’article original de préférence). * La finalité sans but lucratif — Vous n’avez pas le droit d’utiliser cette création à des fins commerciales. Si j’ai utilisé vos textes/photos et que vous souhaitez que je les retire, merci de me contacter en commentaire, ce sera fait rapidement.

L’énergie matérialisée

L’homme naît en tant qu’énergie matérialisée. Accepter le processus de transformation, comme étant réellement ce que nous sommes, offre une perspective un peu étroite de la vie. Des millions de personnes naissent comme nous avec un potentiel singulier. Si l’on accepte que l’aspect matérialisé de notre passage, la mort devient donc une dégénérescence au lieu d’être une phase de transformation.

La perspective que nous soyons quelque chose de matériel qui se développe connaît son apogée, puis son déclin peut laisser à penser que tout cela est futile, qu’il ne s’agit que d’un bon moment à passer.

Par ailleurs, en prenant en compte la dimension énergie qui nous habite, la formule scientifique E=mc², nous permet d’établir une équivalence entre la masse et l’énergie, tout corps matériel est, en un sens, de l’énergie condensée ou liée sous forme de matière. En effet, cela s’applique autant à un caillou qu’à un être humain. Toutefois, cette formule scientifique à elle seule ne nous apporte rien de spécifique sur la naissance ou sur ce qui fait qu’un humain est un humain. Elle ne distingue pas la matière vivante de la matière inerte ni l’individuation d’une conscience de l’agencement d’atomes.

De plus, la biologie ne confirme pas la théorie, car la matière qui compose un nouveau-né existait déjà sous forme matérielle, atomes hérités de l’alimentation, des parents, de la chaîne cosmique des éléments forgés dans les étoiles, etc. Avec cette analyse, il n’y a pas de conversion énergie-matière au moment de la naissance, mais plutôt, une réorganisation, une individuation d’une matière-énergie déjà là.

Des traditions spirituelles apportent un complément de perspective à la physique et à la biologie, parce qu’elles ne parlent pas de la même « énergie ». Dans la cosmologie chinoise, Zhang Zai, et plus largement le néo-confucianisme, le qi est ce souffle-énergie primordial qui se condense pour former les choses et les êtres, et qui se disperse à la mort. Ce cycle de condensation/dispersion présente l’énergie étant déjà porteuse d’une intelligibilité, d’un ordre. De même, dans la vision hindouiste, le védānta, on présente l’individuation, c’est-à-dire l’ātman comme étincelle du Brahman qui prend une forme sans cesser, en un sens plus profond, d’être identique à sa source.

Ces traditions évoquent un océan d’énergie ou de vagues humaines, de coraux célestes et de créatures de toutes sortes puissent apparaître et disparaître.

Une chanson de Daniel Bélanger – L’échec du matériel

Les paroles sur https://genius.com/Daniel-belanger-lechec-du-materiel-lyrics

https://www.youtube.com/watch?v=igr-80oJKKI&list=RDigr-80oJKKI&start_radio=1

Par Daniel Jean dans Voies (x) de passage

COPYRIGHT – DROIT DE REPRODUCTION – La reproduction de cet article sur un blogue ou un site est autorisé à condition de respecter :   * L’intégralité du texte — Vous ne devez pas modifier, transformer ou adapter ce texte. * Le droit d’auteur — Vous devez citer le nom de la source (avec un hyperlien vers l’article original de préférence). * La finalité sans but lucratif — Vous n’avez pas le droit d’utiliser cette création à des fins commerciales. Si j’ai utilisé vos textes/photos et que vous souhaitez que je les retire, merci de me contacter en commentaire, ce sera fait rapidement.

L’énergie matérialisée

L’homme naît en tant qu’énergie matérialisée. Accepter le processus de transformation, comme étant réellement ce que nous sommes, offre une perspective un peu étroite de la vie. Des millions de personnes naissent comme nous avec un potentiel singulier. Si l’on accepte que l’aspect matérialisé de notre passage, la mort devient donc une dégénérescence au lieu d’être une phase de transformation.

La perspective que nous soyons quelque chose de matériel qui se développe connaît son apogée, puis son déclin peut laisser à penser que tout cela est futile, qu’il ne s’agit que d’un bon moment à passer.

Par ailleurs, en prenant en compte la dimension énergie qui nous habite, la formule scientifique E=mc², nous permet d’établir une équivalence entre la masse et l’énergie, tout corps matériel est, en un sens, de l’énergie condensée ou liée sous forme de matière. En effet, cela s’applique autant à un caillou qu’à un être humain. Toutefois, cette formule scientifique à elle seule ne nous apporte rien de spécifique sur la naissance ou sur ce qui fait qu’un humain est un humain. Elle ne distingue pas la matière vivante de la matière inerte ni l’individuation d’une conscience de l’agencement d’atomes.

De plus, la biologie ne confirme pas la théorie, car la matière qui compose un nouveau-né existait déjà sous forme matérielle, atomes hérités de l’alimentation, des parents, de la chaîne cosmique des éléments forgés dans les étoiles, etc. Avec cette analyse, il n’y a pas de conversion énergie-matière au moment de la naissance, mais plutôt, une réorganisation, une individuation d’une matière-énergie déjà là.

Des traditions spirituelles apportent un complément de perspective à la physique et à la biologie, parce qu’elles ne parlent pas de la même « énergie ». Dans la cosmologie chinoise, Zhang Zai, et plus largement le néo-confucianisme, le qi est ce souffle-énergie primordial qui se condense pour former les choses et les êtres, et qui se disperse à la mort. Ce cycle de condensation/dispersion présente l’énergie étant déjà porteuse d’une intelligibilité, d’un ordre. De même, dans la vision hindouiste, le védānta, on présente l’individuation, c’est-à-dire l’ātman comme étincelle du Brahman qui prend une forme sans cesser, en un sens plus profond, d’être identique à sa source.

Ces traditions évoquent un océan d’énergie ou de vagues humaines, de coraux célestes et de créatures de toutes sortes puissent apparaître et disparaître.

Une chanson de Daniel Bélanger – L’échec du matériel

Les paroles sur https://genius.com/Daniel-belanger-lechec-du-materiel-lyrics

https://www.youtube.com/watch?v=igr-80oJKKI&list=RDigr-80oJKKI&start_radio=1

Par Daniel Jean dans Voies (x) de passage

COPYRIGHT – DROIT DE REPRODUCTION – La reproduction de cet article sur un blogue ou un site est autorisé à condition de respecter :   * L’intégralité du texte — Vous ne devez pas modifier, transformer ou adapter ce texte. * Le droit d’auteur — Vous devez citer le nom de la source (avec un hyperlien vers l’article original de préférence). * La finalité sans but lucratif — Vous n’avez pas le droit d’utiliser cette création à des fins commerciales. Si j’ai utilisé vos textes/photos et que vous souhaitez que je les retire, merci de me contacter en commentaire, ce sera fait rapidement.

Update on the Last Blog Post: Genoside and Hatred of Brahman. The past, present, and future.

Forward and update to my old blog post and connecting it to today's politics to Jarange Patil.

https://mandarapte.com/india/update-on-the-last-blog-post-genoside-and-hatred-of-brahman-the-past-present-and-future/

#Brahman #Pujari #Yadnopavit #Shikha #Dalit #Muslim #Politics

Update on the Last Blog Post: Genoside and Hatred of Brahman. The past, present, and future.

Forward and update to my old blog post and connecting it to today's politics to Jarange Patil.

https://mandarapte.com/india/update-on-the-last-blog-post-genoside-and-hatred-of-brahman-the-past-present-and-future/

#Brahman #Pujari #Yadnopavit #Shikha #Dalit #Muslim #Politics

Update on the Last Blog Post: Genoside and Hatred of Brahman. The past, present, and future.

Forward and update to my old blog post and connecting it to today's politics to Jarange Patil.

https://mandarapte.com/india/update-on-the-last-blog-post-genoside-and-hatred-of-brahman-the-past-present-and-future/

#Brahman #Pujari #Yadnopavit #Shikha #Dalit #Muslim #Politics

Update on the Last Blog Post: Genoside and Hatred of Brahman. The past, present, and future.

Forward and update to my old blog post and connecting it to today's politics to Jarange Patil.

https://mandarapte.com/india/update-on-the-last-blog-post-genoside-and-hatred-of-brahman-the-past-present-and-future/

#Brahman #Pujari #Yadnopavit #Shikha #Dalit #Muslim #Politics

The Mentality of the Backward Class in Bharat Today. The reality of Asking for Free Reservations and Free Employment.

Reality of reservation system from my own experiences.

https://mandarapte.com/india/the-mentality-of-the-backward-class-in-bharat-today-the-reality-of-asking-for-free-reservations-and-free-employment/

#India #Reservation #System #Constitution #Dalit #Brahman #Backward #Class

GEP Company Review – My experience with Brahmin Hatred, Insult, Frustration, and Abuse because of untrustworthy Managers and irresponsible Human Resource Managers

https://mandarapte.com/india/gep-company-review-my-experience-with-brahmin-hatred-insult-frustration-and-abuse-because-of-untrustworthy-managers-and-irresponsible-human-resource-managers/

#Hindu #Life #Story #Brahman #Hatred #GEP #Personal #Experience #IT #Procurement #Fraud

GEP Company Review – My experience with Brahmin Hatred, Insult, Frustration, and Abuse because of untrustworthy Managers and irresponsible Human Resource Managers

https://mandarapte.com/india/gep-company-review-my-experience-with-brahmin-hatred-insult-frustration-and-abuse-because-of-untrustworthy-managers-and-irresponsible-human-resource-managers/

#Hindu #Life #Story #Brahman #Hatred #GEP #Personal #Experience #IT #Procurement #Fraud

BRAHMAN、グランドクライマックス『tour viraha final』インタビュー映像公開
https://www.billboard-japan.com/d_news/detail/160710

#billboardjapan #Billboard_JAPAN_音楽ニュース #ビルボードジャパン #Billboard_JAPAN #BRAHMAN #チャート #音楽 #洋楽 #邦楽 #ミュージック #アーティスト #ランキング #ニュース

Cattle Farming in the Philippines: Best Practices for Sustainable Operations on Leyte Island

Baybay City | April 16, 2026

In the lush agricultural landscape of the Philippines, cattle farming represents a vital sector that supports the livelihoods of many, particularly on Leyte Island. With a diverse range of cattle breeds adapted to the country’s unique regions, including the Ilocos, Batangas, Iloilo, and Batanes Black, there is much potential for success in this endeavor. Additionally, various introduced breeds such as Hereford, Angus, and Brahman enrich the genetic diversity of the local cattle population.

The prominence of cattle farming in Asia can be attributed to their adaptability to different ecosystems, including the vast grasslands prevalent across the continent. In the Philippines, the agricultural terrain varies, and cattle have developed the ability to thrive in both tropical and subtropical climates, showcasing their resilience. However, establishing best practices is crucial for optimizing cattle farming operations.

Location and Land Management

Selecting an ideal site for cattle farming is paramount. Farmers should choose locations with easy access to ample water sources to ensure the cattle remain hydrated and healthy. Additionally, fertile pastureland is essential for grazing, supporting the nutritional needs of livestock.

Proper land size allocation plays a significant role in fostering a comfortable environment for cattle. A sheltered feeding area should be a minimum of 1.5 to 2 square meters per head, while an additional fenced loafing area of approximately 5 meters per head allows cattle to move freely and socialize—promoting overall well-being.

Sustainable Practices for Healthy Livestock

Effective pasture management, including crop rotation and intercropping, can enhance soil fertility and support the productivity of grazing lands. Regular monitoring of pasture quality and the implementation of controlled grazing patterns can prevent overgrazing, safeguarding the health of the land and the cattle.

Sheltering cattle from harsh weather conditions is equally essential. Simple structures provide shelter from heavy rains and extreme heat, ensuring the animals remain both safe and comfortable.

Routine health care, including veterinary check-ups and vaccinations, is vital for maintaining herd health. Farmers should create a health management plan, prioritizing cleanliness to reduce disease risks.

Nutrition and Feeding Strategies

Providing a balanced diet is crucial for the growth and productivity of cattle. A combination of forage, grains, and minerals can significantly affect milk and meat production. During drier seasons, supplementary feeding helps maintain cattle health and nutritional needs.

Breeding for Excellence

Choosing the right breeding practices based on farming objectives—whether focused on milk, beef, or dual-purpose production—can maximize productivity. It is vital to select breeds well-suited to the local climate and operational goals.

The Future of Cattle Farming in Southeast Asia

With increasing incomes and urbanization, the demand for beef and dairy products continues to rise. By adhering to sustainable practices and focusing on efficient management strategies, farmers on Leyte Island can create thriving cattle farming operations. These efforts not only support agricultural diversity but also contribute positively to the local economy.

As cattle farming evolves, embracing these best practices will ensure that cows remain an integral and sustainable part of the agricultural landscape in the Philippines.

Cattle Farming in the Philippines: Best Practices for Sustainable Operations on Leyte Island

Baybay City | April 16, 2026

In the lush agricultural landscape of the Philippines, cattle farming represents a vital sector that supports the livelihoods of many, particularly on Leyte Island. With a diverse range of cattle breeds adapted to the country’s unique regions, including the Ilocos, Batangas, Iloilo, and Batanes Black, there is much potential for success in this endeavor. Additionally, various introduced breeds such as Hereford, Angus, and Brahman enrich the genetic diversity of the local cattle population.

The prominence of cattle farming in Asia can be attributed to their adaptability to different ecosystems, including the vast grasslands prevalent across the continent. In the Philippines, the agricultural terrain varies, and cattle have developed the ability to thrive in both tropical and subtropical climates, showcasing their resilience. However, establishing best practices is crucial for optimizing cattle farming operations.

Location and Land Management

Selecting an ideal site for cattle farming is paramount. Farmers should choose locations with easy access to ample water sources to ensure the cattle remain hydrated and healthy. Additionally, fertile pastureland is essential for grazing, supporting the nutritional needs of livestock.

Proper land size allocation plays a significant role in fostering a comfortable environment for cattle. A sheltered feeding area should be a minimum of 1.5 to 2 square meters per head, while an additional fenced loafing area of approximately 5 meters per head allows cattle to move freely and socialize—promoting overall well-being.

Sustainable Practices for Healthy Livestock

Effective pasture management, including crop rotation and intercropping, can enhance soil fertility and support the productivity of grazing lands. Regular monitoring of pasture quality and the implementation of controlled grazing patterns can prevent overgrazing, safeguarding the health of the land and the cattle.

Sheltering cattle from harsh weather conditions is equally essential. Simple structures provide shelter from heavy rains and extreme heat, ensuring the animals remain both safe and comfortable.

Routine health care, including veterinary check-ups and vaccinations, is vital for maintaining herd health. Farmers should create a health management plan, prioritizing cleanliness to reduce disease risks.

Nutrition and Feeding Strategies

Providing a balanced diet is crucial for the growth and productivity of cattle. A combination of forage, grains, and minerals can significantly affect milk and meat production. During drier seasons, supplementary feeding helps maintain cattle health and nutritional needs.

Breeding for Excellence

Choosing the right breeding practices based on farming objectives—whether focused on milk, beef, or dual-purpose production—can maximize productivity. It is vital to select breeds well-suited to the local climate and operational goals.

The Future of Cattle Farming in Southeast Asia

With increasing incomes and urbanization, the demand for beef and dairy products continues to rise. By adhering to sustainable practices and focusing on efficient management strategies, farmers on Leyte Island can create thriving cattle farming operations. These efforts not only support agricultural diversity but also contribute positively to the local economy.

As cattle farming evolves, embracing these best practices will ensure that cows remain an integral and sustainable part of the agricultural landscape in the Philippines.

Cattle Farming in the Philippines: Best Practices for Sustainable Operations on Leyte Island

Baybay City | April 16, 2026

In the lush agricultural landscape of the Philippines, cattle farming represents a vital sector that supports the livelihoods of many, particularly on Leyte Island. With a diverse range of cattle breeds adapted to the country’s unique regions, including the Ilocos, Batangas, Iloilo, and Batanes Black, there is much potential for success in this endeavor. Additionally, various introduced breeds such as Hereford, Angus, and Brahman enrich the genetic diversity of the local cattle population.

The prominence of cattle farming in Asia can be attributed to their adaptability to different ecosystems, including the vast grasslands prevalent across the continent. In the Philippines, the agricultural terrain varies, and cattle have developed the ability to thrive in both tropical and subtropical climates, showcasing their resilience. However, establishing best practices is crucial for optimizing cattle farming operations.

Location and Land Management

Selecting an ideal site for cattle farming is paramount. Farmers should choose locations with easy access to ample water sources to ensure the cattle remain hydrated and healthy. Additionally, fertile pastureland is essential for grazing, supporting the nutritional needs of livestock.

Proper land size allocation plays a significant role in fostering a comfortable environment for cattle. A sheltered feeding area should be a minimum of 1.5 to 2 square meters per head, while an additional fenced loafing area of approximately 5 meters per head allows cattle to move freely and socialize—promoting overall well-being.

Sustainable Practices for Healthy Livestock

Effective pasture management, including crop rotation and intercropping, can enhance soil fertility and support the productivity of grazing lands. Regular monitoring of pasture quality and the implementation of controlled grazing patterns can prevent overgrazing, safeguarding the health of the land and the cattle.

Sheltering cattle from harsh weather conditions is equally essential. Simple structures provide shelter from heavy rains and extreme heat, ensuring the animals remain both safe and comfortable.

Routine health care, including veterinary check-ups and vaccinations, is vital for maintaining herd health. Farmers should create a health management plan, prioritizing cleanliness to reduce disease risks.

Nutrition and Feeding Strategies

Providing a balanced diet is crucial for the growth and productivity of cattle. A combination of forage, grains, and minerals can significantly affect milk and meat production. During drier seasons, supplementary feeding helps maintain cattle health and nutritional needs.

Breeding for Excellence

Choosing the right breeding practices based on farming objectives—whether focused on milk, beef, or dual-purpose production—can maximize productivity. It is vital to select breeds well-suited to the local climate and operational goals.

The Future of Cattle Farming in Southeast Asia

With increasing incomes and urbanization, the demand for beef and dairy products continues to rise. By adhering to sustainable practices and focusing on efficient management strategies, farmers on Leyte Island can create thriving cattle farming operations. These efforts not only support agricultural diversity but also contribute positively to the local economy.

As cattle farming evolves, embracing these best practices will ensure that cows remain an integral and sustainable part of the agricultural landscape in the Philippines.

Cattle Farming in the Philippines: Best Practices for Sustainable Operations on Leyte Island

Baybay City | April 16, 2026

In the lush agricultural landscape of the Philippines, cattle farming represents a vital sector that supports the livelihoods of many, particularly on Leyte Island. With a diverse range of cattle breeds adapted to the country’s unique regions, including the Ilocos, Batangas, Iloilo, and Batanes Black, there is much potential for success in this endeavor. Additionally, various introduced breeds such as Hereford, Angus, and Brahman enrich the genetic diversity of the local cattle population.

The prominence of cattle farming in Asia can be attributed to their adaptability to different ecosystems, including the vast grasslands prevalent across the continent. In the Philippines, the agricultural terrain varies, and cattle have developed the ability to thrive in both tropical and subtropical climates, showcasing their resilience. However, establishing best practices is crucial for optimizing cattle farming operations.

Location and Land Management

Selecting an ideal site for cattle farming is paramount. Farmers should choose locations with easy access to ample water sources to ensure the cattle remain hydrated and healthy. Additionally, fertile pastureland is essential for grazing, supporting the nutritional needs of livestock.

Proper land size allocation plays a significant role in fostering a comfortable environment for cattle. A sheltered feeding area should be a minimum of 1.5 to 2 square meters per head, while an additional fenced loafing area of approximately 5 meters per head allows cattle to move freely and socialize—promoting overall well-being.

Sustainable Practices for Healthy Livestock

Effective pasture management, including crop rotation and intercropping, can enhance soil fertility and support the productivity of grazing lands. Regular monitoring of pasture quality and the implementation of controlled grazing patterns can prevent overgrazing, safeguarding the health of the land and the cattle.

Sheltering cattle from harsh weather conditions is equally essential. Simple structures provide shelter from heavy rains and extreme heat, ensuring the animals remain both safe and comfortable.

Routine health care, including veterinary check-ups and vaccinations, is vital for maintaining herd health. Farmers should create a health management plan, prioritizing cleanliness to reduce disease risks.

Nutrition and Feeding Strategies

Providing a balanced diet is crucial for the growth and productivity of cattle. A combination of forage, grains, and minerals can significantly affect milk and meat production. During drier seasons, supplementary feeding helps maintain cattle health and nutritional needs.

Breeding for Excellence

Choosing the right breeding practices based on farming objectives—whether focused on milk, beef, or dual-purpose production—can maximize productivity. It is vital to select breeds well-suited to the local climate and operational goals.

The Future of Cattle Farming in Southeast Asia

With increasing incomes and urbanization, the demand for beef and dairy products continues to rise. By adhering to sustainable practices and focusing on efficient management strategies, farmers on Leyte Island can create thriving cattle farming operations. These efforts not only support agricultural diversity but also contribute positively to the local economy.

As cattle farming evolves, embracing these best practices will ensure that cows remain an integral and sustainable part of the agricultural landscape in the Philippines.

Cattle Farming in the Philippines: Best Practices for Sustainable Operations on Leyte Island

Baybay City | April 16, 2026

In the lush agricultural landscape of the Philippines, cattle farming represents a vital sector that supports the livelihoods of many, particularly on Leyte Island. With a diverse range of cattle breeds adapted to the country’s unique regions, including the Ilocos, Batangas, Iloilo, and Batanes Black, there is much potential for success in this endeavor. Additionally, various introduced breeds such as Hereford, Angus, and Brahman enrich the genetic diversity of the local cattle population.

The prominence of cattle farming in Asia can be attributed to their adaptability to different ecosystems, including the vast grasslands prevalent across the continent. In the Philippines, the agricultural terrain varies, and cattle have developed the ability to thrive in both tropical and subtropical climates, showcasing their resilience. However, establishing best practices is crucial for optimizing cattle farming operations.

Location and Land Management

Selecting an ideal site for cattle farming is paramount. Farmers should choose locations with easy access to ample water sources to ensure the cattle remain hydrated and healthy. Additionally, fertile pastureland is essential for grazing, supporting the nutritional needs of livestock.

Proper land size allocation plays a significant role in fostering a comfortable environment for cattle. A sheltered feeding area should be a minimum of 1.5 to 2 square meters per head, while an additional fenced loafing area of approximately 5 meters per head allows cattle to move freely and socialize—promoting overall well-being.

Sustainable Practices for Healthy Livestock

Effective pasture management, including crop rotation and intercropping, can enhance soil fertility and support the productivity of grazing lands. Regular monitoring of pasture quality and the implementation of controlled grazing patterns can prevent overgrazing, safeguarding the health of the land and the cattle.

Sheltering cattle from harsh weather conditions is equally essential. Simple structures provide shelter from heavy rains and extreme heat, ensuring the animals remain both safe and comfortable.

Routine health care, including veterinary check-ups and vaccinations, is vital for maintaining herd health. Farmers should create a health management plan, prioritizing cleanliness to reduce disease risks.

Nutrition and Feeding Strategies

Providing a balanced diet is crucial for the growth and productivity of cattle. A combination of forage, grains, and minerals can significantly affect milk and meat production. During drier seasons, supplementary feeding helps maintain cattle health and nutritional needs.

Breeding for Excellence

Choosing the right breeding practices based on farming objectives—whether focused on milk, beef, or dual-purpose production—can maximize productivity. It is vital to select breeds well-suited to the local climate and operational goals.

The Future of Cattle Farming in Southeast Asia

With increasing incomes and urbanization, the demand for beef and dairy products continues to rise. By adhering to sustainable practices and focusing on efficient management strategies, farmers on Leyte Island can create thriving cattle farming operations. These efforts not only support agricultural diversity but also contribute positively to the local economy.

As cattle farming evolves, embracing these best practices will ensure that cows remain an integral and sustainable part of the agricultural landscape in the Philippines.

The “I” That is Seeking Liberation is Unreal: “All Are Appearances in and of Awareness” — Advaita, Gaudapada & the Seeker Who Never Was

A friend messaged “All are appearances in and of awareness” in reply to my poem “Big B” – https://selfrealization.blog/2026/04/13/big-b/.

I responded back as follows:

With such perfect understanding already in place, are you sure I might have anything else to add to that. Really, what you wrote just now is all the knowledge one needs to undertake and finish the spiritual journey with no need for any other prop. The very looking for other props is itself the obstacle to the full manifestation of the understanding that is already there…shit, one knows one has to just “keep quiet” and everything will be accomplished and yet why are we all restless?

“Sitting quietly, doing nothing;
Spring comes, and the grass grows by itself.”

~ Matsuo Basho

This (“All are appearances in and of awareness”) is all that the name-and-form analogy of the clay and pot conveys albeit in different words.

The only problem then for you and I might be that we are failing to grasp that the I that is seeking to understand and attain self-realization is itself an “appearance in and of awareness”.

Which is why Ashtavakra Gita and Gaudapada’s Verse 32 in Chapter 2 of Mandukya Karika (see below) and Sankaracharya’s Nirvana Shatakam say what they say.

Mandukya Karika 2.32 (Vaitathya Prakarana) asserts that from the standpoint of Absolute Truth (Paramartha), there is no creation, destruction, bondage, liberation, or seeker. This famous verse highlights that all dualistic experiences are illusions, and the ultimate reality is non-dual (Advaita), often interpreted as the unborn, unchanging Self. [1, 2, 3, 4, 5]

Sanskrit Verse (2.32):

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ३२ ॥

na nirodho na cotpattirna baddho na ca sādhakaḥ |na mumukṣurna vai mukta ityeṣā paramārthatā || 32 ||

Translation & Key Meanings:

• na nirodho: There is no destruction.
• na ca utpattiḥ: There is no creation or origin.
• na baddhaḥ: There is no one in bondage.
• na ca sādhakaḥ: There is no one practicing spiritual disciplines.
• na mumukṣuḥ: There is no seeker after liberation.
• na vai muktaḥ: There is no one liberated.
• iti eṣā paramārthatā: This is the Absolute Truth. [1, 2]

Significance:

• Non-Dual Reality: This verse by Gaudapada clarifies that the ultimate reality is entirely free from all dualistic concepts, including the processes of spiritual seeking or the state of liberation itself.
• Context: It comes within the context of analyzing the “unreality” (Vaitathya) of the world and the mind, noting that when knowledge of the Self is attained, all mental projections disappear.
• Absolute vs. Relative: While relative existence appears as a world of change, from the ultimate standpoint, no change ever occurred, as explained on VivekaVani and Tom Das. [1, 2, 6]

[1] https://vivekavani.com/m2v32/
[2] https://tomdas.com/2018/02/22/advaita-vedanta-gaudapadas-method-mandukya-upanishad-karika/
[3] https://swamij.com/upanishad-mandukya-karika.htm
[4] https://vedantastudents.com/mandukya-upanishad-with-shankara-bashyam-volume-17/
[5] https://vedantastudents.com/mandukya-upanishad-with-shankara-bashyam-volume-20/
[6] https://vivekavani.com/m3v32/

Gran Subasta Ganadera impulsa economía rural en Coatzacoalcos

La Expo Ganadera 2026 cierra con gran exito posicionándose como un evento relevante dentro de la Expo Feria Coatza que reafirma el compromiso institucional con el crecimiento del sector agropecuario.

Por Roberto Córdova | Corresponsal                                     

Como parte de las actividades de cierre de la Expo Feria Coatza, se llevó a cabo la Gran Subasta Ganadera 2026, consolidándose una de las principales acciones de la agenda pública enfocada al fortalecimiento del sector rural.

Durante la jornada participaron los ranchos: La Herradura, El Sauz, Mozomboa, Perpetuo Socorro, 3 Hermanos, El Redentor, Santa Isabel, La Carbonera, El Relicario, El Herradero, El Rebozo, Las Perlas, Los Fratellos, El Recreo, Ganadería San Rafael Tuxtlas y El Abajeño, este último organizador del evento.

En la subasta se ofertaron razas como sardo negro, sardo mocho, nelore pinto, Brahman gris y rojo, GIR, Girholando, Suizbu y Brangus, lo que permitió a los participantes acceder a ejemplares de calidad para fortalecer sus unidades de producción.

En total se subastaron más de 30 lotes de ganado con alto valor genético, dirigidos a productores de la región sur de Veracruz.

Las actividades fueron impulsadas por el Gobierno Municipal, a través de la Dirección de Desarrollo Agropecuario y en coordinación con la Asociación Ganadera Local con el objetivo de dinamizar la economía regional y posicionar a Coatzacoalcos como un punto estratégico para el desarrollo agropecuario en el sureste del país. –sn–

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BRAHMAN、【尽未来祭 2025】より「順風満帆」ライブ映像公開
https://www.billboard-japan.com/d_news/detail/160175

#billboardjapan #Billboard_JAPAN_音楽ニュース #ビルボードジャパン #Billboard_JAPAN #BRAHMAN #チャート #音楽 #洋楽 #邦楽 #ミュージック #アーティスト #ランキング #ニュース

BRAHMAN、ライブ映像作品『尽未来祭 2025』より「ARRIVAL TIME」映像先行公開
https://www.billboard-japan.com/d_news/detail/159434

#billboardjapan #Billboard_JAPAN_音楽ニュース #ビルボードジャパン #Billboard_JAPAN #BRAHMAN #チャート #音楽 #洋楽 #邦楽 #ミュージック #アーティスト #ランキング #ニュース

#CurrentlyReading “Ramana Maharshi: Teachings of Self-Realization” by Robert Wolfe. Page 63 quote: “All things come and go in the Self; therefore all but the Self is not genuine or truly existent. When the truth is clearly perceived, the ‘I-thought’ (the idea of self existence—for anything other than the Essence) falls away.…Anything which can be named is merely an alias for one thing: that Essence.”
#SelfRealization #Reality #Spirituality #SBNR #SpiritualButNotReligious #Ramana #Brahman #God #Essence #Substance #Existence #Books #AmReading

#CurrentlyReading “Ramana Maharshi: Teachings of Self-Realization” by Robert Wolfe. Page 63 quote: “All things come and go in the Self; therefore all but the Self is not genuine or truly existent. When the truth is clearly perceived, the ‘I-thought’ (the idea of self existence—for anything other than the Essence) falls away.…Anything which can be named is merely an alias for one thing: that Essence.”
#SelfRealization #Reality #Spirituality #SBNR #SpiritualButNotReligious #Ramana #Brahman #God #Essence #Substance #Existence #Books #AmReading

#CurrentlyReading “Ramana Maharshi: Teachings of Self-Realization” by Robert Wolfe. Page 63 quote: “All things come and go in the Self; therefore all but the Self is not genuine or truly existent. When the truth is clearly perceived, the ‘I-thought’ (the idea of self existence—for anything other than the Essence) falls away.…Anything which can be named is merely an alias for one thing: that Essence.”
#SelfRealization #Reality #Spirituality #SBNR #SpiritualButNotReligious #Ramana #Brahman #God #Essence #Substance #Existence #Books #AmReading

#CurrentlyReading “Ramana Maharshi: Teachings of Self-Realization” by Robert Wolfe. Page 63 quote: “All things come and go in the Self; therefore all but the Self is not genuine or truly existent. When the truth is clearly perceived, the ‘I-thought’ (the idea of self existence—for anything other than the Essence) falls away.…Anything which can be named is merely an alias for one thing: that Essence.”
#SelfRealization #Reality #Spirituality #SBNR #SpiritualButNotReligious #Ramana #Brahman #God #Essence #Substance #Existence #Books #AmReading

#CurrentlyReading “Ramana Maharshi: Teachings of Self-Realization” by Robert Wolfe. Page 63 quote: “All things come and go in the Self; therefore all but the Self is not genuine or truly existent. When the truth is clearly perceived, the ‘I-thought’ (the idea of self existence—for anything other than the Essence) falls away.…Anything which can be named is merely an alias for one thing: that Essence.”
#SelfRealization #Reality #Spirituality #SBNR #SpiritualButNotReligious #Ramana #Brahman #God #Essence #Substance #Existence #Books #AmReading

BRAHMAN、ライブ映像作品『尽未来祭 2025』より「Slow Dance」映像先行公開
https://www.billboard-japan.com/d_news/detail/158761

#billboardjapan #Billboard_JAPAN_音楽ニュース #ビルボードジャパン #Billboard_JAPAN #BRAHMAN #チャート #音楽 #洋楽 #邦楽 #ミュージック #アーティスト #ランキング #ニュース

Five #FirstPrinciples Ideas of #Hinduism

Hinduism is a very old religion with many different groups and beliefs.

#Brahman - Everything in the universe
#Atman - Your eternal soul
#Dharma- Doing what’s right
#Karma - Actions have consequences
#Moksha - Freedom from being reborn

What These Ideas Mean

These five ideas help explain how Hindus understand the world and how to live a good life.

(1/4)

Five #FirstPrinciples Ideas of #Hinduism

Hinduism is a very old religion with many different groups and beliefs.

#Brahman - Everything in the universe
#Atman - Your eternal soul
#Dharma- Doing what’s right
#Karma - Actions have consequences
#Moksha - Freedom from being reborn

What These Ideas Mean

These five ideas help explain how Hindus understand the world and how to live a good life.

(1/4)

Five #FirstPrinciples Ideas of #Hinduism

Hinduism is a very old religion with many different groups and beliefs.

#Brahman - Everything in the universe
#Atman - Your eternal soul
#Dharma- Doing what’s right
#Karma - Actions have consequences
#Moksha - Freedom from being reborn

What These Ideas Mean

These five ideas help explain how Hindus understand the world and how to live a good life.

(1/4)

Five #FirstPrinciples Ideas of #Hinduism

Hinduism is a very old religion with many different groups and beliefs.

#Brahman - Everything in the universe
#Atman - Your eternal soul
#Dharma- Doing what’s right
#Karma - Actions have consequences
#Moksha - Freedom from being reborn

What These Ideas Mean

These five ideas help explain how Hindus understand the world and how to live a good life.

(1/4)

Five #FirstPrinciples Ideas of #Hinduism

Hinduism is a very old religion with many different groups and beliefs.

#Brahman - Everything in the universe
#Atman - Your eternal soul
#Dharma- Doing what’s right
#Karma - Actions have consequences
#Moksha - Freedom from being reborn

What These Ideas Mean

These five ideas help explain how Hindus understand the world and how to live a good life.

(1/4)

How does higher knowledge shape your daily life? Share your moment of insight, and let’s discuss the flame within! #InnerLight #MundakaUpanishad #ParaVidya #AparaVidya #AncientWisdom #SpiritualJourney #UpanishadTeachings #InnerLight #Brahman #VedicPhilosophy #SelfRealization #BetterLiving
https://spiritulality.stayingalive.in/inspiring-harmony/the-sacred-divide-higher.html

How does higher knowledge shape your daily life? Share your moment of insight, and let’s discuss the flame within! #InnerLight #MundakaUpanishad #ParaVidya #AparaVidya #AncientWisdom #SpiritualJourney #UpanishadTeachings #InnerLight #Brahman #VedicPhilosophy #SelfRealization #BetterLiving
https://spiritulality.stayingalive.in/inspiring-harmony/the-sacred-divide-higher.html

https://www.wacoca.com/media/545034/ THE ORAL CIGARETTES、TVアニメ”地獄先生ぬ〜べ〜”第2クールOP主題歌「ERASE」MVにTOSHI-LOW（BRAHMAN）、MAH（SiM）、イチロック（SPARK!!SOUND!!SHOW!!）登場 #BRAHMAN #SPARK!!SOUND!!SHOW!! #television #THEORALCIGARETTES #tv #TVPrograms #オーラルシガレッツ #ザ・オーラル・シガレッツ #スサシ #テレビ #テレビ番組 #ブラフマン

https://www.wacoca.com/media/545034/ THE ORAL CIGARETTES、TVアニメ”地獄先生ぬ〜べ〜”第2クールOP主題歌「ERASE」MVにTOSHI-LOW（BRAHMAN）、MAH（SiM）、イチロック（SPARK!!SOUND!!SHOW!!）登場 #BRAHMAN #SPARK!!SOUND!!SHOW!! #television #THEORALCIGARETTES #tv #TVPrograms #オーラルシガレッツ #ザ・オーラル・シガレッツ #スサシ #テレビ #テレビ番組 #ブラフマン

https://www.wacoca.com/media/470916/ G-FREAK FACTORY主催”山人音楽祭 2025″DAY2のライヴ・レポート公開！10周年迎え、ヘイスミ、BRAHMAN、フォーリミ、四星球、バクシン等出演した2日目をレポート！ | 激ロック ニュース #04LimitedSazabys #04LIMI #BRAHMAN #GFREAKFACTORY #HEYSMITH #music #ジーフリークファクトリー #しせいきゅう #すーしんちゅう #バックドロップシンデレラ #フォーリミ #フォーリミテッドサザビーズ #ブラフマン #ヘイスミ #ヘイスミス #四星球 #山人 #山人音楽祭 #音楽