The YIN MIND
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REFUGE in FEMINIZATION
the dimming of the pursuit
of control and of domination
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Feminization is defined, in one dictionary, as follows:
feminine |femәnin|
adjective
1) Having the qualities or the appearance traditionally associated
with women, esp. delicacy and prettiness : a feminine frilled blouse.
• of or relating to women; female : he enjoys feminine company.
2) Grammar of or denoting a gender of nouns and adjectives,
conventionally regarded as female.
3) Music (of a cadence) occurring on a metrically weak beat.
noun ( the feminine) the female sex or gender :
the association of the arts with the feminine.
• Grammar a feminine word or form.
DERIVATIVES
femininely |fɛmәnәnli| adverb
feminineness |fɛmәnәn(n)әs| noun
femininity |femәninәtē| |fɛmәnɪnәdi| |-nɪnɪti| noun
ORIGIN late Middle English :
from Latin femininus, from femina ‘woman.’ [1]
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Hereby, it is the intent of this document
to redefine the word feminine.
This redefinition will lie in the domain
of the sense in which we speak of mother nature.
This definition will be based on the attributes of nature
of a receptive, nurturing, yielding, sensitive and aware character,
with behaviour characterized as graceful, unforceful, soft,
more in the sense of the Chinese term, yin.
We even see nature as ephemeral, transitory, adaptive
and accommodating of the season, the latitude, the altitude
and the terrain serving as its environment.
This new definition contrasts with the Chinese term, yang,
often characterized as the creative,
but perhaps not with a high degree of accuracy.
The yang is actually an initiating force, to produce change
versus a pattern which creates form and substance,
the role of the yin.
The yin and the yang are interactive and are interdependent,
with complementarity, both dependent upon the other
for balanced dynamic function.
The yang cannot be regarded as appropriately controlling or dominant.
It may be exploratory and experimental, with some initiative
in providing an incipient vector of influence.
The balanced interaction of the yin and the yang
involves a kind of contrast between harboring incubation and birth.
There is a time, a season, for each of the two events or functions.
The incubation of the form and substance is a yin function.
The departure from the harbor is a yang function.
But the ship must always return to the harbour.
That return to the harbour is to rest, to resupply,
to discharge its bounty.
Refuge versus Protection
Refuge is contrasted with protection.
Refuge constitutes an anchorage, a connection and a participation
in a larger contextual scheme,
such as the notion of the refuge of ‘the drop in the ocean’,
the part in the whole, the cell (or self) in the organism.
Protection visualizes the self as being free-standing,
independent, separate and perhaps alienated
and experiencing, consequentially, fear.
Better that we eliminate the sense of free-standing existence
and recognize our dependence
and our connection with nature itself,
our refuge and the elimination of fear.
So, refuge in feminization can be seen as
acknowledging our dependence, our connection,
our participation, our relationship, as an entity,
in no way free-standing, in every way connected
and related, dependent and participatory.
Refuge in feminization is a concept.
There is a kind of weariness and a frustration
with the extensive and the prevalent attitude and orientation
of the need to control, the need to dominate.
The patriarchal society abounds in this orientation.
There is a skew, within many religious traditions,
which is conspiratorial in character,
to legislate male dominance, in particular.
Perhaps this attitude, this code of conduct, this law of society,
is derived from the ideal of the survival of the fittest.
Fitness is defined as rugged, tough, strong and forceful
in a phrase: might makes right.
What if that is really only a perception
emerging from a deep seated belief and resultant fear,
a fear that without control, without domination,
one’s experiences would be worthy of fear.
This fear combines well with another fear –
those who feel there is some safety in delegating control,
even dominance, to another person.
Together, these two fears have created a society,
a society on the brink of extinction.
Permit a glimpse into an alternative.
Modeled on nature, where the cell has functions
which are both transitive and intransitive.
This means there are some functions,
which the cell performs
on behalf of itself
and some functions,
which the cell exports to the organism
of which it is a member.
This pair of categories of functions
requires extensive communication, coordination
cooperation and even harmonization.
This aspect of advanced life
is an alternative to the strategy of control and of domination.
We witness the ruthless policies for profit
of corporations and of people
that exist only in their own behalf.
They are administered by self interested, self serving,
independent, closed, alienated, separated,
tragically oriented people and entities.
They exist with a context of control and dominance.
They exist for themselves, only or mostly.
Nature demonstrates quite the opposite trait.
Ecology is physiology, extended to the environment.
Here, is nature’s ideal.
The Celf
Each cell is morally self governed.
Each cell doesn’t exist in behalf of itself.
Each cell exists in behalf of the whole organism.
This must be a pattern for society.
This must be the orientation of the individual,
the self or the celf.
The self or the celf has two categories of function:
1) the transitive
2) the intransitive
There are functions which it performs, in behalf of the whole.
There are functions which it performs, in behalf of itself.
The self or the celf must be morally self (celf) governed.
The health of both society and each member of society
requires a balance between these categories of function.
The patriarchal, male dominant society
has brought us to the brink of extinction.
The superstition of free-standing existence
must be exposed, denied and rejected.
It finds its way into our culture in notions,
notions such as there being particles
that have free-standing existence.
Nothing, no entity, has free-standing existence.
It is an ignorance, a superstition, a delusion,
a tragic construing of the character of nature,
that we believe in the survival of the fittest.
Indeed, we do survive, even death.
Our existence is not limited to physical reality.
There are other energy parceling systems of reality.
Many ignored, denied and rejected reports
must become encompassed within our scheme of life.
Dr. Maurice Rawlings, M.D. believed that death
was an extinction of our existence.
He held this belief, until he had overwhelming evidence
that life continues after death.
This is reported in his book, Beyond Death’s Door, published in 1978.
Rawlings was a specialist in cardiology, and found himself
resuscitating patients, who died in the hospital.
During the resuscitation, one patient called out
that he was in hell and that Rawlings must keep him alive.
Rawlings was, at the time, compressing the chest,
while the nurses were providing mouth-to-mouth breathing.
The patient actually died several times, but was finally resuscitated.
Sometime later, when Rawlings spoke to the patient,
while he convalesced, the person could not recall
the terror that he expressed at the point of oscillation
between life and death.
But, the patient became more religious, if not spiritual.
As Rawlings commenced the transformation of his own beliefs,
many, many others have expressed
the same transformation of beliefs.
We have, on hand, about 30 such texts, in our library,
reporting life continuing after death.
To further this eternal scheme, within which we live,
there is a scheme of justice, where we reap what we sow,
either in the afterlife, or in a subsequent lifetime.
Dr. Brian Weiss, M.D., psychiatrist, reports his first encounters
with hypnotic regression, that took him beyond
the boundaries of a single lifetime.
We do, indeed, reap what we sow.
We cannot sow wild oats and hope for a crop failure.
When Dr. Weiss first experienced his own case history,
with a member of his staff,
attempting to overcome panic attacks and phobias,
and finding the cause, in another lifetime, he was timid.
When he published his findings, he expected an attack
from his profession, but instead,
he uncovered numerous other psychiatrists and psychologists,
who validated his own findings.
There is yet another scheme enlarging phenomena:
the work of such as Dr. Michael Newton, Ph.D.,
and his use of deep hypnotic regression
to yield theta brain waves
and access to the after death and before birth period of time
and the orientation and the validation of this period of time,
in the determination of the script for the subsequent lifetime.
He reports this in such books as Journey of Souls and
Destiny of Souls.
Another phenomena, which is scheme enlarging,
is the work of Dr. Rick Strassman, M.D.
In his book, DMT: The Spirit Molecule, he reports
the transport of consciousness into other adjacent realities
by means of DMT injections.
These adjacent realities were of a variety of types or kinds.
Refuge in feminization means a restoration of balance
between the yin and the yang, quite differently defined
than the vernacular definitions of Western society.
One could usefully consult a nineteenth century author,
Andrew Jackson Davis, and his philosophy of nature.
In more modern terms, one could examine the ideals contained
in a Tibetan Buddhist text called Mipam.
Alternatively, one could examine such texts as
Zen: the Turn Towards Life, and Zen’s Core: Ikkyu’s Freedom,
from the fourteenth century.
Summary Conclusion
Refuge in feminization requires both
an understanding of the nature of refuge,
as connected, interdependent, interactive, participant relationship
and the better definition of feminization
as contained within and exhibited by mother nature.
Bibliography
1. New Oxford American Dictionary, Apple, Inc. 2005 – 2007 (online)
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copyright 2010, ECOhealth / Eve Revere
In memory of Eve . . .
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