Topic: [ANN] The Temple Coin Team (Read 187 times)

Day 2 and over 150 people own Shaligrams, if you want to start Mining, the Mining Pool we are in now has a Tutorial on their Website to make it easier.
https://hash4.life/tutorial

Basically, we are making Currencies that are made to be traded for things, not made to be sent around for Fun or like Trading Fiat for Fiat, but we are making things that are meant to be trading for Real World Items that can be used for things. As a means of actual exchange, and I am not saying that conceptually, I am not saying "You can put Fish assets on our Blockchain and people can withdraw 1 fish per asset", or we are "Securing Diamond Trade by creating Assets that are sent and tracked on the Blockchain".

I am saying our Currency can be Traded for things, and when we are on an exchange, instead of doing like most coins and spending that on Servers and Mining Equipment, and Web Development, what we are going to do is hire a bunch of programmers in Armenia, and then start launching Coins that mean things, and we are going to buy Silver, and things on Alibaba, and start allowing people to buy things from us with our own Coins, instead of just creating New Software and Websites whenever we get on an exchange.

I did not even understand how I got here. But the text sooo much, I esteem at leisure, there must be something interesting. To be honest, I did not read everything.

Method 1:

sudo apt-get install software-properties-common
sudo add-apt-repository -y ppa:ethereum/ethereum
sudo apt-get update
sudo apt-get install ethereum

If you want to stay on the bleeding edge, install the ethereum-unstable package instead.

After installing, run geth account new to create an account on your node.

You should now be able to run geth and connect to the network.

Make sure to check the different options and commands with geth --help

Download this and put it in a folder
https://raw.githubusercontent.com/ethereum/genesis_block_generator/master/mk_genesis_block.py

python mk_genesis_block.py --extradata hash_for_#1028201_goes_here > genesis_block.json

https://forum.ethereum.org/discussion/2571/python-error-when-trying-to-create-genesis-block

python mk_genesis_block.py --extradata 0x11bbe8db4e347b4e8c937c1c8370e4b5ed33adb3db69cbdb7a38e1e50b1b82fa > genesis_block.json

If you can get through the errors there, then go here:
https://blog.ethereum.org/2015/07/27/final-steps/

Method 2: (Requires you to try method 1 at least 1 time through so you have everything installed, but you have to close that Window that Started Mining)

If not, now you have everything you need to do it this way

mkdir my-eth-chain
cd my-eth-chain

gedit myGenesis.json

put this in that file

geth --datadir ./myDataDir init ./myGenesis.json

geth --datadir ./myDataDir --networkid 1114 console 2>> myEth.log

(CHANGE THE 1114 to something else)

    Open another terminal window

    cd to my-eth-chain

    Type tail -f myEth2.log

    In the geth JavaScript console of your 1st peer (back to the other terminal window), type:

> personal.newAccount("")

> eth.coinbase

Check your balance with
> eth.getBalance(eth.coinbase)
Run
> miner.start()


Then go here:
https://blog.ethereum.org/2015/07/27/final-steps/

Once you have that stuff set up, you can create your own Private Ethereum Blockchain using these Steps. I will create  a separate thread that has all of this in one place for everyone.

https://medium.com/mercuryprotocol/how-to-create-your-own-private-ethereum-blockchain-dad6af82fc9f

https://github.com/ethereum/go-ethereum/wiki/Building-Ethereum

https://raw.githubusercontent.com/ethereum/genesis_block_generator/master/mk_genesis_block.py

python mk_genesis_block.py --extradata hash_for_#1028201_goes_here > genesis_block.json

https://forum.ethereum.org/discussion/2571/python-error-when-trying-to-create-genesis-block

python mk_genesis_block.py --extradata 0x11bbe8db4e347b4e8c937c1c8370e4b5ed33adb3db69cbdb7a38e1e50b1b82fa > genesis_block.json

https://blog.ethereum.org/2015/07/27/final-steps/

R-1 Temporary Nonimmigrant Religious Workers

An R-1 is a foreign national who is coming to the United States temporarily to be employed as a minister or in another religious vocation or occupation at least part time (average of at least 20 hours per week) by:

A non-profit religious organization in the United States;
A religious organization that is authorized by a group tax exemption holder to use its group tax exemption; or
A non-profit religious organization which is affiliated with a religious denomination in the United States.

This visa program is intended for religious workers whose lives are dedicated to religious practices and functions, as distinguished from secular members of the religion.

To qualify, the foreign national must have been a member of a religious denomination having a bona fide non-profit religious organization in the United States for at least two years immediately before the filing of the petition

Church of the Holy Trinity v. United States, 143 U.S. 457 (1892)

Syllabus

The Act of February 26, 1880, “to prohibit the importation and migration of foreigners and aliens under contract or agreement to perform labor in the United States, its Territories, and the District of Columbia,” 23 Stat. 332, c. 164, does not apply to a contract between an alien, residing out of the United States, and a religious society incorporated under the laws of a state, whereby he engages to remove to the United States and to enter into the service of the society as its rector or minister.

THE case is stated in the opinion.

MR. JUSTICE BREWER delivered the opinion of the Court.

Plaintiff in error is a corporation duly organized and incorporated as a religious society under the laws of the State of New York. E. Walpole Warren was, prior to September,

Page 143 U. S. 458

1887, an alien residing in England. In that month the plaintiff in error made a contract with him by which he was to remove to the City of New York and enter into its service as rector and pastor, and in pursuance of such contract, Warren did so remove and enter upon such service. It is claimed by the United States that this contract on the part of the plaintiff in error was forbidden by 23 Stat. 332, c. 164, and an action was commenced to recover the penalty prescribed by that act. The circuit court held that the contract was within the prohibition of the statute, and rendered judgment accordingly, 36 F. 303, and the single question presented for our determination is whether it erred in that conclusion.

The first section describes the act forbidden, and is in these words:

“Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, that from and after the passage of this act it shall be unlawful for any person, company, partnership, or corporation, in any manner whatsoever, to prepay the transportation, or in any way assist or encourage the importation or migration, of any alien or aliens, any foreigner or foreigners, into the United States, its territories, or the District of Columbia under contract or agreement, parol or special, express or implied, made previous to the importation or migration of such alien or aliens, foreigner or foreigners, to perform labor or service of any kind in the United States, its territories, or the District of Columbia.”

It must be conceded that the act of the corporation is within the letter of this section, for the relation of rector to his church is one of service, and implies labor on the one side with compensation on the other. Not only are the general words “labor” and “service” both used, but also, as it were to guard against any narrow interpretation and emphasize a breadth of meaning, to them is added “of any kind,” and further, as noticed by the circuit judge in his opinion, the fifth section, which makes specific exceptions, among them professional actors, artists, lecturers, singers, and domestic

Page 143 U. S. 459

servants, strengthens the idea that every other kind of labor and service was intended to be reached by the first section. While there is great force to this reasoning, we cannot think Congress intended to denounce with penalties a transaction like that in the present case. It is a familiar rule that a thing may be within the letter of the statute and yet not within the statute because not within its spirit nor within the intention of its makers. This has been often asserted, and the reports are full of cases illustrating its application. This is not the substitution of the will of the judge for that of the legislator, for frequently words of general meaning are used in a statute, words broad enough to include an act in question, and yet a consideration of the whole legislation, or of the circumstances surrounding its enactment, or of the absurd results which follow from giving such broad meaning to the words, makes it unreasonable to believe that the legislator intended to include the particular act. As said in Plowden 205:

“From which cases it appears that the sages of the law heretofore have construed statutes quite contrary to the letter in some appearance, and those statutes which comprehend all things in the letter they have expounded to extend to but some things, and those which generally prohibit all people from doing such an act they have interpreted to permit some people to do it, and those which include every person in the letter they have adjudged to reach to some persons only, which expositions have always been founded upon the intent of the legislature, which they have collected sometimes by considering the cause and necessity of making the act, sometimes by comparing one part of the act with another, and sometimes by foreign circumstances.”

In Margate Pier Co. v. Hannam, 3 B. & Ald. 266, 270, Abbott, C.J., quotes from Lord Coke as follows: “Acts of Parliament are to be so construed as no man that is innocent or free from injury or wrong be, by a literal construction, punished or endangered.” In the case of State v. Clark, 29 N.J.Law 96, 98-99, it appeared that an act had been passed making it a misdemeanor to willfully break down a fence in the possession of another person. Clark was indicted

Page 143 U. S. 460

under that statute. The defense was that the act of breaking down the fence, though willful, was in the exercise of a legal right to go upon his own lands. The trial court rejected the testimony offered to sustain the defense, and the supreme court held that this ruling was error. In its opinion, the court used this language:

“The act of 1855, in terms, makes the willful opening, breaking down, or injuring of any fences belonging to or in the possession of any other person a misdemeanor. In what sense is the term ‘willful’ used? In common parlance, ‘willful’ is used in the sense of ‘intentional,’ as distinguished from ‘accidental’ or ‘involuntary.’ Whatever one does intentionally, he does willfully. Is it used in that sense in this act? Did the legislature intend to make the intentional opening of a fence for the purpose of going upon the land of another indictable if done by permission or for a lawful purpose? . . . We cannot suppose such to have been the actual intent. To adopt such a construction would put a stop to the ordinary business of life. The language of the act, if construed literally, evidently leads to an absurd result. If a literal construction of the words of a statute be absurd, the act must be so construed as to avoid the absurdity. The court must restrain the words. The object designed to be reached by the act must limit and control the literal import of the terms and phrases employed.”

In United States v. Kirby, 7 Wall. 482, 74 U. S. 486, the defendants were indicted for the violation of an act of Congress providing

“that if any person shall knowingly and willfully obstruct or retard the passage of the mail, or of any driver or carrier, or of any horse or carriage carrying the same, he shall, upon conviction, for every such offense, pay a fine not exceeding one hundred dollars.”

The specific charge was that the defendants knowingly and willfully retarded the passage of one Farris, a carrier of the mail, while engaged in the performance of his duty, and also in like manner retarded the steamboat General Buell, at that time engaged in carrying the mail. To this indictment the defendants pleaded specially that Farris had been indicted for murder by a court of competent authority in Kentucky; that a bench-warrant had been issued and

Page 143 U. S. 461

placed in the hands of the defendant Kirby, the sheriff of the county, commanding him to arrest Farris and bring him before the court to answer to the indictment, and that, in obedience to this warrant, he and the other defendants, as his posse, entered upon the steamboat General Buell and arrested Farris, and used only such force as was necessary to accomplish that arrest. The question as to the sufficiency of this plea was certified to this Court, and it was held that the arrest of Farris upon the warrant from the state court was not an obstruction of the mail or the retarding of the passage of a carrier of the mail within the meaning of the act. In its opinion, the Court says:

“All laws should receive a sensible construction. General terms should be so limited in their application as not to lead to injustice, oppression, or an absurd consequence. It will always therefore be presumed that the legislature intended exceptions to its language which would avoid results of this character. The reason of the law in such cases should prevail over its letter. The common sense of man approves the judgment mentioned by Puffendorf, that the Bolognian law which enacted ‘that whoever drew blood in the streets should be punished with the utmost severity’ did not extend to the surgeon who opened the vein of a person that fell down in the street in a fit. The same common sense accepts the ruling, cited by Plowden, that the statute of 1st Edw. II which enacts that a prisoner who breaks prison shall be guilty of felony, does not extend to a prisoner who breaks out when the prison is on fire, ‘for he is not to be hanged because he would not stay to be burnt.’ And we think that a like common sense will sanction the ruling we make, that the act of Congress which punishes the obstruction or retarding of the passage of the mail, or of its carrier, does not apply to a case of temporary detention of the mail caused by the arrest of the carrier upon an indictment for murder.”

The following cases may also be cited: Henry v. Tilson, 17 Vt. 479; Ryegate v. Wardsboro, 30 Vt. 743; Ex Parte Ellis, 11 Cal. 220; Ingraham v. Speed, 30 Miss. 410; Jackson v. Collins, 3 Cowen 89; People v. Insurance Company 15 Johns. 358; Burch v. Newbury, 10 N.Y. 374; People v.

Page 143 U. S. 462

Commissioners of Taxes, 95 N.Y. 554, 558; People v. Lacombe, 99 N.Y. 43, 49; Canal Co. v. Railroad Co., 4 G. & J. 152; Osgood v. Breed, 12 Mass. 525, 530; Wilbur v. Crane, 13 Pick. 284; Oates v. National Bank, 100 U. S. 239.

Among other things which may be considered in determining the intent of the legislature is the title of the act. We do not mean that it may be used to add to or take from the body of the statute, Hadden v. Collector, 5 Wall. 107, but it may help to interpret its meaning. In the case of United States v. Fisher, 2 Cranch 358, 6 U. S. 386, Chief Justice Marshall said:

“On the influence which the title ought to have in construing the enacting clauses much has been said, and yet it is not easy to discern the point of difference between the opposing counsel in this respect. Neither party contends that the title of an act can control plain words in the body of the statute, and neither denies that, taken with other parts, it may assist in removing ambiguities. Where the intent is plain, nothing is left to construction. Where the mind labors to discover the design of the legislature, it seizes everything from which aid can be derived, and in such case the title claims a degree of notice, and will have its due share of consideration.”

And in the case of United States v. Palmer, 3 Wheat. 610, 16 U. S. 631, the same judge applied the doctrine in this way:

“The words of the section are in terms of unlimited extent. The words ‘any person or persons’ are broad enough to comprehend every human being. But general words must not only be limited to cases within the jurisdiction of the state, but also to those objects to which the legislature intended to apply them. Did the legislature intend to apply these words to the subjects of a foreign power, who in a foreign ship may commit murder or robbery on the high seas? The title of an act cannot control its words, but may furnish some aid in showing what was in the mind of the legislature. The title of this act is ‘An act for the punishment of certain crimes against the United States.’ It would seem that offenses against the United States, not offenses against the human race, were the crimes which the legislature intended by this law to punish. ”

Page 143 U. S. 463

It will be seen that words as general as those used in the first section of this act were by that decision limited, and the intent of Congress with respect to the act was gathered partially at least, from its title. Now the title of this act is

“An act to prohibit the importation and migration of foreigners and aliens under contract or agreement to perform labor in the United States, its territories, and the District of Columbia.”

Obviously the thought expressed in this reaches only to the work of the manual laborer, as distinguished from that of the professional man. No one reading such a title would suppose that Congress had in its mind any purpose of staying the coming into this country of ministers of the gospel, or, indeed, of any class whose toil is that of the brain. The common understanding of the terms “labor” and “laborers” does not include preaching and preachers, and it is to be assumed that words and phrases are used in their ordinary meaning. So whatever of light is thrown upon the statute by the language of the title indicates an exclusion from its penal provisions of all contracts for the employment of ministers, rectors, and pastors.

Again, another guide to the meaning of a statute is found in the evil which it is designed to remedy, and for this the court properly looks at contemporaneous events, the situation as it existed, and as it was pressed upon the attention of the legislative body. United States v. Union Pacific Railroad, 91 U. S. 72, 91 U. S. 79. The situation which called for this statute was briefly but fully stated by MR. JUSTICE BROWN when, as district judge, he decided the case of United States v. Craig, 28 F. 795, 798:

“The motives and history of the act are matters of common knowledge. It had become the practice for large capitalists in this country to contract with their agents abroad for the shipment of great numbers of an ignorant and servile class of foreign laborers, under contracts by which the employer agreed, upon the one hand, to prepay their passage, while, upon the other hand, the laborers agreed to work after their arrival for a certain time at a low rate of wages. The effect of this was to break down the labor market and to reduce other laborers engaged in like occupations to the level

Page 143 U. S. 464

of the assisted immigrant. The evil finally became so flagrant that an appeal was made to Congress for relief by the passage of the act in question, the design of which was to raise the standard of foreign immigrants and to discountenance the migration of those who had not sufficient means in their own hands, or those of their friends, to pay their passage.”

It appears also from the petitions and in the testimony presented before the committees of Congress that it was this cheap, unskilled labor which was making the trouble, and the influx of which Congress sought to prevent. It was never suggested that we had in this country a surplus of brain toilers, and least of all that the market for the services of Christian ministers was depressed by foreign competition. Those were matters to which the attention of Congress or of the people was not directed. So far, then, as the evil which was sought to be remedied interprets the statute, it also guides to an exclusion of this contract from the penalties of the act.

A singular circumstance throwing light upon the intent of Congress is found in this extract from the report of the Senate committee on education and labor recommending the passage of the bill:

“The general facts and considerations which induce the committee to recommend the passage of this bill are set forth in the report of the committee of the house. The committee report the bill back without amendment, although there are certain features thereof which might well be changed or modified in the hope that the bill may not fail of passage during the present session. Especially would the committee have otherwise recommended amendments, substituting for the expression, ‘labor and service,’ whenever it occurs in the body of the bill, the words ‘manual labor’ or ‘manual service,’ as sufficiently broad to accomplish the purposes of the bill, and that such amendments would remove objections which a sharp and perhaps unfriendly criticism may urge to the proposed legislation. The committee, however, believing that the bill in its present form will be construed as including only those whose labor or service is manual in character, and being very desirous that the bill become a law before the adjournment, have reported the bill without

Page 143 U. S. 465

change.”

P. 6059, Congressional Record, 48th Cong. And referring back to the report of the committee of the house, there appears this language:

“It seeks to restrain and prohibit the immigration or importation of laborers who would have never seen our shores but for the inducements and allurements of men whose only object is to obtain labor at the lowest possible rate, regardless of the social and material wellbeing of our own citizens, and regardless of the evil consequences which result to American laborers from such immigration. This class of immigrants care nothing about our institutions, and in many instances never even heard of them. They are men whose passage is paid by the importers. They come here under contract to labor for a certain number of years. They are ignorant of our social condition, and, that they may remain so, they are isolated and prevented from coming into contact with Americans. They are generally from the lowest social stratum, and live upon the coarsest food, and in hovels of a character before unknown to American workmen. They, as a rule, do not become citizens, and are certainly not a desirable acquisition to the body politic. The inevitable tendency of their presence among us is to degrade American labor and to reduce it to the level of the imported pauper labor.”

Page 5359, Congressional Record, 48th Congress.

We find, therefore, that the title of the act, the evil which was intended to be remedied, the circumstances surrounding the appeal to Congress, the reports of the committee of each house, all concur in affirming that the intent of Congress was simply to stay the influx of this cheap unskilled labor.

But, beyond all these matters, no purpose of action against religion can be imputed to any legislation, state or national, because this is a religious people. This is historically true. From the discovery of this continent to the present hour, there is a single voice making this affirmation. The commission to Christopher Columbus, prior to his sail westward, is from “Ferdinand and Isabella, by the grace of God, King and Queen of Castile,” etc., and recites that “it is hoped that by God’s assistance some of the continents and islands in the

Page 143 U. S. 466

ocean will be discovered,” etc. The first colonial grant, that made to Sir Walter Raleigh in 1584, was from “Elizabeth, by the grace of God, of England, Fraunce and Ireland, Queene, defender of the faith,” etc., and the grant authorizing him to enact statutes of the government of the proposed colony provided that “they be not against the true Christian faith nowe professed in the Church of England.” The first charter of Virginia, granted by King James I in 1606, after reciting the application of certain parties for a charter, commenced the grant in these words:

“We, greatly commending, and graciously accepting of, their Desires for the Furtherance of so noble a Work, which may, by the Providence of Almighty God, hereafter tend to the Glory of his Divine Majesty, in propagating of Christian Religion to such People, as yet live in Darkness and miserable Ignorance of the true Knowledge and Worship of God, and may in time bring the Infidels and Savages, living in those parts, to human Civility, and to a settled and quiet government; DO, by these our Letters-Patents, graciously accept of, and agree to, their humble and well intended Desires.”

Language of similar import may be found in the subsequent charters of that colony, from the same king, in 1609 and 1611, and the same is true of the various charters granted to the other colonies. In language more or less emphatic is the establishment of the Christian religion declared to be one of the purposes of the grant. The celebrated compact made by the pilgrims in the Mayflower, 1620, recites:

“Having undertaken for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a Voyage to plant the first Colony in the northern Parts of Virginia; Do by these Presents, solemnly and mutually, in the Presence of God and one another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid.”

The fundamental orders of Connecticut, under which a provisional government was instituted in 1638-39, commence with this declaration:

“Forasmuch as it hath pleased the Allmighty God by the wise disposition of his diuyne pruidence

Page 143 U. S. 467

so to Order and dispose of things that we the Inhabitants and Residents of Windsor, Hartford, and Wethersfield are now cohabiting and dwelling in and vppon the River of Conectecotte and the Lands thereunto adioyneing; And well knowing where a people are gathered togather the word of God requires that to mayntayne the peace and vnion of such a people there should be an orderly and decent Gouerment established according to God, to order and dispose of the affayres of the people at all seasons as occation shall require; doe therefore assotiate and conioyne our selues to be as one Publike state or Comonwelth, and doe, for our selues and our Successors and such as shall be adioyned to vs att any tyme hereafter, enter into Combination and Confederation togather, to mayntayne and presearue the liberty and purity of the gospell of our Lord Jesus weh we now prfesse, as also the disciplyne of the Churches, weh according to the truth of the said gospell is now practiced amongst vs.”

In the charter of privileges granted by William Penn to the province of Pennsylvania, in 1701, it is recited:

“Because no People can be truly happy, though under the greatest Enjoyment of Civil Liberties, if abridged of the Freedom of their Consciences, as to their Religious Profession and Worship; And Almighty God being the only Lord of Conscience, Father of Lights and Spirits, and the Author as well as Object of all divine Knowledge, Faith, and Worship, who only doth enlighten the Minds, and persuade and convince the Understandings of People, I do hereby grant and declare,”

etc.

Coming nearer to the present time, the declaration of independence recognizes the presence of the Divine in human affairs in these words:

“We hold these truths to be self-evident, that all men are created equal, that thet are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness. . . . We therefore the Representatives of the united states of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name and by Authority of the good these Colonies, solemnly publish and declare,”

etc.;

“And for the

Page 143 U. S. 468

support of this Declaration, with a firm reliance on the Protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor.”

If we examine the constitutions of the various states, we find in them a constant recognition of religious obligations. Every Constitution of every one of the forty-four states contains language which, either directly or by clear implication, recognizes a profound reverence for religion, and an assumption that its influence in all human affairs is essential to the wellbeing of the community. This recognition may be in the preamble, such as is found in the Constitution of Illinois, 1870:

“We, the people of the State of Illinois, grateful to Almighty God for the civil, political, and religious liberty which He hath so long permitted us to enjoy, and looking to Him for a blessing upon our endeavors to secure and transmit the same unimpaired to succeeding generations,”

etc.

It may be only in the familiar requisition that all officers shall take an oath closing with the declaration, “so help me God.” It may be in clauses like that of the Constitution of Indiana, 1816, Art. XI, section 4: “The manner of administering an oath or affirmation shall be such as is most consistent with the conscience of the deponent, and shall be esteemed the most solemn appeal to God.” Or in provisions such as are found in Articles 36 and 37 of the declaration of rights of the Constitution of Maryland, 1867:

“That, as it is the duty of every man to worship God in such manner as he thinks most acceptable to Him, all persons are equally entitled to protection in their religious liberty, wherefore no person ought, by any law, to be molested in his person or estate on account of his religious persuasion or profession, or for his religious practice, unless, under the color of religion, he shall disturb the good order, peace, or safety of the state, or shall infringe the laws of morality, or injure others in their natural, civil, or religious rights; nor ought any person to be compelled to frequent or maintain or contribute, unless on contract, to maintain any place of worship or any ministry; nor shall any person, otherwise competent, be deemed incompetent as a witness or juror on account of his religious belief, provided he

Page 143 U. S. 469

believes in the existence of God, and that, under his dispensation, such person will be held morally accountable for his acts, and be rewarded or punished therefor, either in this world or the world to come. That no religious test ought ever to be required as a qualification for any office of profit or trust in this state, other than a declaration of belief in the existence of God; nor shall the legislature prescribe any other oath of office than the oath prescribed by this constitution.”

Or like that in Articles 2 and 3 of part 1st of the Constitution of Massachusetts, 1780:

“It is the right as well as the duty of all men in society publicly, and at stated seasons, to worship the Supreme Being, the great Creator and Preserver of the universe. . . . As the happiness of a people and the good order and preservation of civil government essentially depend upon piety, religion, and morality, and as these cannot be generally diffused through a community but by the institution of the public worship of God and of public instructions in piety, religion, and morality, therefore, to promote their happiness, and to secure the good order and preservation of their government, the people of this commonwealth have a right to invest their legislature with power to authorize and require, and the legislature shall, from time to time, authorize and require, the several towns, parishes, precincts, and other bodies politic or religious societies to make suitable provision at their own expense, for the institution of the public worship of God and for the support and maintenance of public Protestant teachers of piety, religion, and morality, in all cases where such provision shall not be made voluntarily.”

Or, as in sections 5 and 14 of Article 7 of the Constitution of Mississippi, 1832:

“No person who denies the being of a God, or a future state of rewards and punishments, shall hold any office in the civil department of this state. . . . Religion morality, and knowledge being necessary to good government, the preservation of liberty, and the happiness of mankind, schools, and the means of education, shall forever be encouraged in this state.”

Or by Article 22 of the Constitution of Delaware, (1776), which required all officers, besides an oath of allegiance, to make and subscribe the following declaration:

“I, A. B., do profess

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faith in God the Father, and in Jesus Christ His only Son, and in the Holy Ghost, one God, blessed for evermore, and I do acknowledge the Holy Scriptures of the Old and New Testament to be given by divine inspiration.”

Even the Constitution of the United States, which is supposed to have little touch upon the private life of the individual, contains in the First Amendment a declaration common to the constitutions of all the states, as follows: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,” etc., and also provides in Article I, Section 7, a provision common to many constitutions, that the executive shall have ten days (Sundays excepted) within which to determine whether he will approve or veto a bill.

There is no dissonance in these declarations. There is a universal language pervading them all, having one meaning. They affirm and reaffirm that this is a religious nation. These are not individual sayings, declarations of private persons. They are organic utterances. They speak the voice of the entire people. While, because of a general recognition of this truth, the question has seldom been presented to the courts, yet we find that in Updegraph v. Commonwealth, 11 S. & R. 394, 400, it was decided that

“Christianity, general Christianity, is, and always has been, a part of the common law of Pennsylvania; . . . not Christianity with an established church and tithes and spiritual courts, but Christianity with liberty of conscience to all men.”

And in People v. Ruggles, 8 Johns. 290, 294-295, Chancellor Kent, the great commentator on American law, speaking as Chief Justice of the Supreme Court of New York, said:

“The people of this state, in common with the people of this country, profess the general doctrines of Christianity as the rule of their faith and practice, and to scandalize the author of these doctrines is not only, in a religious point of view, extremely impious, but, even in respect to the obligations due to society, is a gross violation of decency and good order. . . . The free, equal, and undisturbed enjoyment of religious opinion, whatever it may be, and free and decent discussions on any religious

Page 143 U. S. 471

subject, is granted and secured; but to revile, with malicious and blasphemous contempt, the religion professed by almost the whole community is an abuse of that right. Nor are we bound by any expressions in the Constitution, as some have strangely supposed, either not to punish at all, or to punish indiscriminately the like attacks upon the religion of Mahomet or of the Grand Lama, and for this plain reason, that the case assumes that we are a Christian people, and the morality of the country is deeply engrafted upon Christianity, and not upon the doctrines or worship of those impostors.”

And in the famous case of Vidal v. Girard’s Executors, 2 How. 127, 43 U. S. 198, this Court, while sustaining the will of Mr. Girard, with its provision for the creation of a college into which no minister should be permitted to enter, observed: “It is also said, and truly, that the Christian religion is a part of the common law of Pennsylvania.”

If we pass beyond these matters to a view of American life, as expressed by its laws, its business, its customs, and its society, we find every where a clear recognition of the same truth. Among other matters, note the following: the form of oath universally prevailing, concluding with an appeal to the Almighty; the custom of opening sessions of all deliberative bodies and most conventions with prayer; the prefatory words of all wills, “In the name of God, amen;” the laws respecting the observance of the Sabbath, with the general cessation of all secular business, and the closing of courts, legislatures, and other similar public assemblies on that day; the churches and church organizations which abound in every city, town, and hamlet; the multitude of charitable organizations existing every where under Christian auspices; the gigantic missionary associations, with general support, and aiming to establish Christian missions in every quarter of the globe. These, and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that this is a Christian nation. In the face of all these, shall it be believed that a Congress of the United States intended to make it a misdemeanor for a church of this country to contract for the services of a Christian minister residing in another nation?

Page 143 U. S. 472

Suppose, in the Congress that passed this act, some member had offered a bill which in terms declared that if any Roman Catholic church in this country should contract with Cardinal Manning to come to this country and enter into its service as pastor and priest, or any Episcopal church should enter into a like contract with Canon Farrar, or any Baptist church should make similar arrangements with Rev. Mr. Spurgeon, or any Jewish synagogue with some eminent rabbi, such contract should be adjudged unlawful and void, and the church making it be subject to prosecution and punishment. Can it be believed that it would have received a minute of approving thought or a single vote? Yet it is contended that such was, in effect, the meaning of this statute. The construction invoked cannot be accepted as correct. It is a case where there was presented a definite evil, in view of which the legislature used general terms with the purpose of reaching all phases of that evil, and thereafter, unexpectedly, it is developed that the general language thus employed is broad enough to reach cases and acts which the whole history and life of the country affirm could not have been intentionally legislated against. It is the duty of the courts under those circumstances to say that, however broad the language of the statute may be, the act, although within the letter, is not within the intention of the legislature, and therefore cannot be within the statute.

Web Development and Social Media Currencies- STEEM is basically  changing the way Social Media, and probably Websites in general, will  work in 100 years.   


Fundraising Currencies- As an example, NASA could create a coin, 45%  premine, ask people to Mine it to support them, and then create an  exchange to trade their coin on and have mining tutorials and  everything. Or a Political Campaign could do the same thing.   


Local Currencies- There are tons of Local Currencies like Arizona  Dollars or the Ithaca Hour or Berkley Bread, but there are no Local  Cryptocurrencies that have ever caught on yet. If someone created, for  example, a New York Coin, or a Los Angeles Coin, and distributed flyers  and maybe got a few Billboards, and had mining tutorials online  somewhere. That would be a successful coin.   


Redeemable Currencies- Small Businesses, Large Businesses and  Websites can create Currencies that act as rewards for Public and  Consumer interest in their brand. For example, a Sandwich shop could  make Sandwich coin (or a coin with their shop’s name) and they can have  instructions for how to mine it in their shop and make it where anyone  at any time can redeem 100 Sandwich coins for X size Sandwich, or 50  Sandwich coins for X sized Drink, limit 1 or 2 per customer or whatever.  And if the price of Sandwich coin skyrockets they can lower the price.  This could also be done for Bakeries, or Print Shops, or Market Stalls,  or Boutiques, etc, even State Fairs and Cell Phone Companies and things  like that.   


Club Currencies- I’m not sure this has been done yet, but maybe it  has and no one has mentioned it. But a small group of people, like a  Club or a Union or an Organization of some sort, like a Church, could  start their own Currency, and just trade it amongst themselves at their  own decided value for Fiat or Barter.   


Bounty Currencies- This is similar to Fundraising, but the payment  goes directly to Freelancers doing work. A Bounty Currency is a Currency  where a Percent goes to the Miners, and a Percent goes to a Bounty  share system. So that doing X Bounty provides X shares, which is then  divided up at the end of the allotted time, and say 100 people each have  5 shares, then then each of them has 1% of the Bounty for the allotted  time. Bounties can be 1 time or permanent.   


Stored Value Currencies- A Stored Value Currency is meant to act like  Gold. It is a currency that is hard to get, and that has a stable  structure so as to ensure a high value. Maybe even backed by a  Commodity, like Gold, Silver, Chocolate, Oil, etc.   


The Bitcoin White Paper  The Bitcoin Whitepaper was something that a  lot of people didn’t read, but some people did. And it explains Bitcoins  pretty well. But that is 1 Coin. There tons of other Coins besides  Bitcoin and you can even make your own. But if you are going to make  your own, you should at least take a look at the Bitcoin Whitepaper.

 Bitcoin White Paper 

https://bitcoin.org/bitcoin.pdf 

Here is the Syllabus for Temple Coin for anyone who wants to know what we are doing as a Community.

    STEP 1-

Christmas- Launch Temple Coin, a Proof-of-Stake Litecoin Clone, and Spread it on Facebook, Google+ and Twitter, while keeping it away from people who already have a ton of different coins, so as to create a new Community, instead of getting existing Bitcoiners to come into our Community.

Week after Christmas- Create Chat Room, Create Currency Symbol, Recruit Temple Coin Emissaries

First Month- Launch a Cryptonote Mining Pool for when we start launching Cryptonotes, Launch the first Town Based Cryptonote, January 20th 2018 make the first Temple Coin sale for Malawi Strains, Give out as many Temple Coins as possible.

That first sale will create value for the Coin. The first Bitcoin sale was 10,000 Bitcoins for 2 Pizzas. That is now over $10,000,000 in Bitcoin. And I was there when Bitcoin was $5 and we personally had to go in large numbers beg companies like Paypal to accept Bitcoins. I was part of Bitcoin becoming what it is, it is guaranteed that I can get value for Currencies I make. I know what I am doing.

    STEP 2-

Second Month- Announce Temple Coin, the first Temple Coin sales, and the Community and the Chat Room and the Cryptonote Mining Pool on Bitcointalk, Bitsharestalk, and all Cryptocurrency related forums.

Find an Exchange- At this point we will begin contacting Exchanges to let them know about the Community we have that they can collect fees from if they add our coin to their exchange.

And if there is anyone that has Temple Coins but no patience, you can go ahead and start contacting Exchanges and asking them to list Temple Coin. I will get it listed somewhere by some time in February, but if you really really just have no patience, go ahead and start asking websites like these to list us:

https://novaexchange.com/markets/

https://c-cex.com/

    STEP 3- Creating Value

Once we are on an exchange, we will just start making money hand over fist.

(A) First, what I will do, is this: even if the coin is only $0.001 each or something, I will take a large portion of the Coins I have, and I will buy Silver with them. Then I will start offering Silver for sale in exchange for Temple Coins and our Town Currencies. This will create a flood of people who want to buy the Coin, because if they buy the Coin and hold it in their Wallet, it will gain 8% interest per year, and they could either wait for the Coin to go up in value a little, then use it to buy Silver, or use that 8% every year to buy Silver. And because you will be able to do that, the value will go up. I will also create Ethereum Tokens and Bitshares Assets, that we can use for Trading; and we will create a Steemit group where we all create accounts with tons of voting power.

(B) Then, once we have Silver being traded for Coins, then we will get land and start building a physical Temple. And once we have a Physical Temple, we will begin to fill it with these things:



Trading Sacred Items for Coins

Japa mala or Mala (माला), meaning: garland, is a set of beads commonly used by Hindus and Buddhists, usually made from 108 beads, though other numbers are also used. Malas are used for keeping count while reciting, chanting, or mentally repeating a mantra or the name or names of a deity. This practice is known in Sanskrit as japa.

Gemstone Beads
https://www.houseofgems.com/gemstone-beads.aspx
http://www.shipwreckbeads.com/catalog/Beads/Gemstone-Beads/
http://www.jewelrysupply.com/gemstone-beads
http://www.dakotastones.com/
http://www.limabeads.com/Gemstone-Beads-C204
http://www.fusionbeads.com/gemstones
https://www.beadaholique.com/beads-pendants-charms/beads/gemstone-beads
https://www.goodybeads.com/store/Beads-Charms-Gemstones.htm
http://www.ebay.com/bhp/gemstone-beads

Rudraksha Beads
http://www.dhgate.com/wholesale/rudraksha+beads.html
http://www.nepalirudraksha.com/
https://www.rudrakshabeads.org/
https://www.rudraksham.com/index.aspx
http://www.buyrudraksha.com/

Lava beads
http://www.beadsfactory.com/beads/lava-beads.html
http://happymangobeads.com/natural-organic/lava-beads/
http://www.pandahall.com/lava/174-1.html
http://www.earthstone.com/Info/Beads/Lava.htm

Metal Beads
http://www.firemountaingems.com/shop/metal-beads
http://www.ebay.com/bhp/metal-beads
http://www.hobbylobby.com/Beads-Jewelry/Beads/Metal-Beads/c/2-100-1004
https://beadsinbulk.com/category/metal-beads
https://www.beadaholique.com/beads-pendants-charms/beads/metal-beads

Amethyst Beads
http://www.firemountaingems.com/shop/kwctbdgsamethyst
http://www.ebay.com/bhp/amethyst-beads
http://www.earthstone.com/Info/Beads/Amethyst.htm
http://www.dhgate.com/wholesale/amethyst+beads.html
http://www.pandahall.com/amethyst/258-1.html

Mala Tassels
https://www.rudrakshabeads.org/mala-tassel
https://www.aliexpress.com/w/wholesale-mala-tassel.html
http://www.beadsportal.com/tassels



Vibhuti (vibhūti Sanskrit: विभूति; Bengali: বিভূতি ; Kannada: ವಿಭೂತಿ; Telugu: విభూతి), also called Bhasma (ash), “Viboodhi” (Telugu: విబూది) or Thiruneeru (Tamil: திருநீறு), is a word that has several meanings in Hinduism. Generally, it is used to denote the sacred ash which is made of burnt dried wood in Vedic rituals. Hindu devotees apply vibhuti traditionally as three horizontal lines across the forehead and other parts of the body to please the god Shiva. Vibhuti smeared across the forehead to the end of both eyebrows is called Tripundra.

https://www.vedicvaani.com/bhasma-vibhooti-powder

Puranas describe these faces of Shiva as:
“Sadyojata, Vamdeva, Tatpurusha & Aghora are the four faces,
The fifth is Ishana, unknowable even to the seers”

Ishana (sanskr. Īśāna) – name of aspect of Shiva.

The name Ishana is also mentioned in Shiva Mahapurana as one of five names of the god. Īśāna has its roots in the word “ish”, which means the invisible power that governs the universe. The wielder of this power, or this power itself, is “Īśāna”. It is synonymous with Ishwar, which means “The Lord”. In Hindu Scriptures this is a name given to Shiva. As per Hindu scriptures Shiva has five heads, each denoting one of the five tattvas (elements) namely Fire, Earth, Air, Water and Ether (also called as Sky-element or aakash-tattva in sanskrit) that make up the universe. This fifth head of Shiva faces the upward direction, towards the sky.

Īśāna signifies the subtle ethereal form of Shiva that represents transcendental knowledge. This dimension is reinforced by Vaastu Shastra, which says that Ishanya-disha (north-eastern direction) represents Prosperity and Knowledge. So Īśāna also has a symbolic meaning. In Hindu customs, north represents wealth and happiness while the east symbolizes knowledge and peace; Īśāna is a combination of both. It is also considered to be the name of the god of Vastu Śāstra. the Brahman splits into male (Parashiva) and female (Parasakti) and manifests as the universe. The Parashiva has five aspects:

Sadyojata – west aspect that propagates manifest Brahman-associated with brahma – represents earth.
Vamadeva – north aspect that sustains manifest Brahman – associated with Vishnu – represents water
Aghora – south aspect that rejuvenates manifest Brahman – associated with Rudra – represents fire
Tatpurusha – east aspects Rishi, Muni, Jnani, yogi – represents air
Isana – internal aspect that conceals – associated with all that exist – represents ether

http://www.alibaba.com/product-detail/108-Natural-Nepal-Small-Rudraksha-With_938193375.html
http://www.alibaba.com/product-detail/Rose-Quartz-Bracelets-with-Rudraksha-red_50014875243.html
http://www.alibaba.com/product-detail/SB6323-Nepal-Rudraksha-Beads-Rudraksha-Mala_1543378759.html
http://www.alibaba.com/product-detail/Nepal-Bodhi-Beads-Rudraksha-Seeds-Catholic_60236703533.html
http://www.alibaba.com/product-detail/PRIMERO-Nepal-Rudraksha-muslim-prayer-beads_60329024964.html
http://reseller.alibaba.com/product-detail/Jasper-Rudraksha-Wooden-Beaded-Buddha-Bracelet_60453942744.html
http://www.alibaba.com/product-detail/Nepal-Rudraksha-Vajra-Bodhi-beads-bracelets_60528331568.html
http://www.alibaba.com/product-detail/Tibetan-108-Beads-mala-necklace-Seed_60314270576.html
http://www.alibaba.com/product-detail/Indian-Nose-Rings-Stone-Nath-Jewelry_60208070007.html
http://www.alibaba.com/product-detail/BIG-HOOP-NATH-press-NOSE-RING_50025532050.html
http://www.alibaba.com/product-detail/BestDance-New-Colorful-Belly-Dance-Nose_60473784422.html
http://www.alibaba.com/product-detail/designer-bangles-kadas-and-bracelets-from_1719882606.html
http://www.alibaba.com/product-detail/Fashion-Arm-Band-Tribal-Bangle-Armlet_60501623142.html?s=p
http://www.alibaba.com/product-detail/Various-Boho-Turquoise-Bracelet-16-Items_60328128484.html
http://www.alibaba.com/product-detail/Arm-jewelry-accessories-armlet_60272653121.html
http://www.alibaba.com/product-detail/Indian-Ethnic-Bollywood-Wedding-Saree-Waist_50018801598.html
http://www.alibaba.com/product-detail/BRIDAL-WEAR-SILVER-TONE-TRADITIONAL-KAMAR_140335448.html
http://www.alibaba.com/product-detail/Traditional-Belly-Dance-Gold-Tone-Women_134309718.html
http://reseller.alibaba.com/product-detail/Fashion-Long-Jhumka-Style-Earring-Blue_60551693819.html?s=p
http://www.alibaba.com/product-detail/EYQ-00012-crystal-elegant-long-large_60510332111.html?s=p
http://www.alibaba.com/product-detail/White-Gold-Plated-Crystal-Drop-Bindi_60472498992.html?s=p
http://reseller.alibaba.com/product-detail/Head-Chain-Indian-Bollywood-Matha-Patti_60545619726.html
http://www.alibaba.com/product-detail/Gold-plated-jewellery-headpiece-exports-supply_50015624438.html
http://reseller.alibaba.com/product-detail/CR085-Grecian-Crown-Infinity-Chain-Alloy_60511365858.html
http://wholesaler.alibaba.com/product-detail/Indian-head-chain-jewelry-wholesale_60285847856.html
http://www.alibaba.com/product-detail/Waist-Chain-for-Lady-Belly-Chain_60502449473.html?s=p
http://www.alibaba.com/product-detail/Indian-Style-Alloy-Gold-Silver-Plated_60517985045.html?s=p
http://www.alibaba.com/product-detail/New-Simple-Style-Alloy-Jewelry-Belly_60172019469.html
http://wholesaler.alibaba.com/product-detail/Summer-Beach-Blue-Beads-Charm-and_60497072041.html

http://www.alibaba.com/product-detail/Vintage-Handmade-Kantha-Scarves-Stoles-Duppatta_50000129783.html
http://www.alibaba.com/product-detail/Indian-Silk-Sarees_50031189825.html
http://www.alibaba.com/product-detail/Assam-Silk-Sarees-Mekhela-Chadar_50002739809.html
http://www.alibaba.com/product-detail/Patiala-salwar-with-designer-kurta_50016069390.html
http://www.alibaba.com/product-detail/Pale-Haldi-Yellow-With-Mix-Dark_144256513.html
http://www.alibaba.com/product-detail/Indian-Pakistani-Salwar-Kameez-Ethnic-Anarkali_60415282830.html
http://www.alibaba.com/product-detail/Indian-Designer-Banflori-SIlk-Blouse-banglori_60415616636.html
http://www.alibaba.com/product-detail/LANGA-STYLE-SAREE_143998997.html
http://www.alibaba.com/product-detail/online-shopping-dhoti-patiala-salwar-Suits_50031971415.html
http://www.alibaba.com/product-detail/women-wide-cashmere-shawl-made-in_60459845109.html
http://www.alibaba.com/product-detail/colorful-girls-cashmere-shawls_558315101.html

     STEP 4-

From here it gets a little harder to explain as a point by point operation, so I will more generally explain what I am trying to say.

If you live in America you probably think that Religion is all about Heaven and Hell, but it turns out most Religions don’t even believe in those things.

In Hinduism Cows are considered important, and you have probably wondered why. It is because Cows give us milk, so they are considered one of your Mothers. And even today Milk is right along side Orange juice as a staple in many people’s fridge. Cows are pretty much treated like people because they are seen as a representation of the Mother Goddess Kamadhenu. No Temples are dedicated to her, but the Cows are her Temples.
http://en.wikipedia.org/wiki/Kamadhenu

The 7 Mothers are known as Matrikas or Matara and are important to Shaktism, which is the worship of the Feminine forces of nature.
http://en.wikipedia.org/wiki/Matrikas

And if you look in to other Polytheistic Religions they treat Cows similarly, but they would also eat the Cow. They just thought it was fun to treat it nice first.
http://en.wikipedia.org/wiki/Apis_%28god%29

The word “Yoga” means “to add” or “to join” or “combined”, and it can be visualized as putting a Yoke onto an Ox, in that you are employing your body for a purpose. Yoga practice is meant to be focused on the 5 Sheaths or 5 Kosha, which are: Foodstuff, Energy, Mnd-stuff, Wisdom & Bliss. The goal is to practice these things and line your body up with them so that the 5 Kosha are working together and at full capacity.
http://en.wikipedia.org/wiki/Kosha

An important part of this process is learning about your Prana, which is in your breathing & heart.
http://en.wikipedia.org/wiki/Prana

According to the Doctrine of the Three bodies in Hinduism, the human being is composed of three sariras or “bodies” emanating from Brahman by avidya, “ignorance” or “nescience”. They are often equated with the five koshas (sheets), which cover the atman. The Three Bodies Doctrine is an essential doctrine in Hinduism.

Shaktipat or Śaktipāta (Sanskrit, from shakti – “(psychic) energy” – and pāta, “to fall”) refers in Hinduism to the conferring of spiritual “energy” upon one person by another. Shaktipat can be transmitted with a sacred word or mantra, or by a look, thought or touch – the last usually to the ajna chakra or third eye of the recipient.

A Mantrik or mantric is someone who specializes in practicing mantra. In India the word mantrik & similar names are synonymous with magician in different languages. Generally a mantrik is supposed to derive his powers from the use of charms, mantras, spells and other methods. A Hindu mantrik is known to worship Kali and is often mentioned in the same breath as tantric, though there are subtle differences. A Mantrik is one who chants to please a god or evil spirit for his benefit. Mantras are sacred chantings containing magical and mystical words.

Sahasrara (Sanskrit: सहस्रार, IAST: Sahasrāra, English: “thousand-petaled”) or crown chakra is the seventh primary chakra, according to Hindu tradition.

Ajna (Sanskrit: आज्ञा, IAST: Ājñā, English: “command”) or third-eye chakra is the sixth primary chakra according to Hindu tradition.

Vishuddha (Sanskrit: विशुद्ध, IAST: Viśuddha, English: “especially pure”), or Vishuddhi, or throat chakra is the fifth primary chakra according to the Hindu tradition.

Anahata (Sanskrit: अनाहत, IAST: Anāhata, English: “unstruck”) or heart chakra is the fourth primary chakra, according to Hindu Yogic, Shakta and Buddhist Tantric traditions. In Sanskrit, anahata means “unhurt, unstruck and unbeaten”. Anahata Nad refers to the Vedic concept of unstruck sound (the sound of the celestial realm). Ananhata is associated with a calm, serene sound devoid of violence.

Manipura (Sanskrit: मणिपूर, IAST: Maṇipūra, English: “jewel city”) or solar plexus/navel chakra is the third primary chakra according to Hindu tradition.

Svadhishthana (Sanskrit: स्वाधिष्ठान, IAST: Svādhiṣṭhāna, English: “one’s own base”) or sacral chakra is the second primary chakra according to Hinduism.

Muladhara (Sanskrit: मूलाधार, IAST: Mūlādhāra, English: “root support”) or root chakra is one of the seven primary chakras according to Hinduism. It may be represented by the color red, but its root square form is usually yellow.

Yoga, including breathing techniques and postures (asana), is employed to balance the energies in the body/mind.

Mudras, or gestures

Mantras: syllables, words, and phrases
Mandalas

Yantras: symbolic diagrams of forces at work in the universe
Identification with deities

Many people don’t know this, but 92 Percent of the World’s Diamond Industry is centered in Surat India. Diamonds are actually not as expensive as we make them, and supposedly one Jewelry company owns more diamonds than the rest of the world combined. Diamonds were not a popular engagement gift in America until around the 1940s and the whole process to create diamonds that reflect light comes from the Hindu religion. When Britain owned most of the world they spread Diamonds to everyone, just like tea, and the Cullinan Diamond (the biggest diamond in the world) is still kept by the Royal family.

Diamonds are pretty much unbreakable, which is what makes them so useful. They are used on the tips of tools so that etchings can be made in rocks, or metal. But the main thing that people think of when they think of a Diamond are the facets. Diamond cutting is about getting all the right angles so that the light is most utilized and shines out in all directions as much as possible. This comes from Hindu tradition. You can see the same idea in a Rudraksha bead. A Rudraksha bead is meant to symbolize Shiva’s Eyes, the word for Diamond in Sankrit is Vairja which is the same word for lightning bolt, and lightning is associated with the God Indra. The Vairja is important to both Hindu and Buddhist cultures.
http://en.wikipedia.org/wiki/Vajra

The picture of an orange seed is a Rudraksha Seed, you can see it has many faces just like a diamond.

Ancient Hindu scriptures mention eight types of diamonds
1. Hanspati: transparent white color like a conch,
2. Kamlapati: transparent pinkish white, like lotus petal.
3. Vajraneel: transparent blue-white, like the color of the neck of a blue jay,
4. Vanaspati: transparent green-white, like fresh blade of grass,
5. Shyamvajra: transparent smoky-grey color
6. Telia: oily,and dark color.
7. Sanloyi: yellow-green or pale green color,

The 2 topped, tapered, or scroll looking object is a ritual object is known as a Vairja, and it is meant to represent lightning and diamonds.



Plants considered Sacred to Shiva:
Marijuana, Golden Apples (Bael fruit), Ashoka Trees, Peepal Trees, Banyan Trees, Coconut Trees, Red Sandalwood Trees, Kesara Trees & Champaka Trees.

Concepts to Know
http://en.wikipedia.org/wiki/Rudras
http://en.wikipedia.org/wiki/Panchaloha
http://en.wikipedia.org/wiki/Shilpa_Shastras
http://en.wikipedia.org/wiki/Vajra
http://en.wikipedia.org/wiki/Yaksha
http://en.wikipedia.org/wiki/Loka
http://en.wikipedia.org/wiki/Yidam

Rudraksha beads are considered sacred to Shiva.
Mercury (Parad) is considered sacred to Shiva.

Venus = ♀
Mars = ♂

Saturn = Saturday = Lead
Sun = Sunday = Gold
Moon = Monday = Silver
Mars = Tuesday = Iron
Mercury = Wednesday = Mercury
Jupiter = Thursday = Tin
Venus = Friday = Copper

Ashtadhatu is a mixture of all metals.

Crown = Violet = Clear Quartz
Third Eye = Indigo = Amethyst
Throat = Blue = Sodalite
Heart = Green = Rose Quartz
Solar Plexus = Yellow = Citrine
Sacral = Orange = Carnelian
Root = Red = Hematite

Shiva/Rudra = Marijuana/Rudraksha = Shiva Lingum
Kali = Datura = Crematorium

The Earth goes around the Sun, as we all know, and as the Earth goes around the Sun the Sun actually seems to move across the Horizon and it passes through those Constellations. Every day the Sun comes up in a slightly different spot than the day before, and in 365 days it goes back to the original spot. This is how Egyptians and Mayans had such great Calendars, they just made a wall to act as a fake Horizon for the Sun, then they would mark a line on the wall where the Sun rose, and at the end of the year they had 365 marks. And as the Sun seems to move around the Earth throughout the year, it passes through different Stars, and these Stars became the Constellations.

Aries, the Ram=April=Amethyst
Taurus, the Bull=May=Agate
Gemini, the Twins=June=Beryl
Cancer, the Crab=July=Emerald
Leo, the Lion=August=Ruby
Virgo, the Virgin=September=Jasper
Libra, the Balance=October=Diamond
Scorpio, the Scorpion=November=Topaz
Sagittarius, the Archer=December=Carbuncle
Capricorn, the Goat=January=Onyx Chalcedony
Aquarius, the Waterbearer=February=Sapphire
Pisces, the Fishes=March =Chrysolite

The Ogdoad can be found as a theme throughout most modern religions and some ancient Religions. An example of this is ancient Egypt. In the picture above you can see that the Sun has been placed in a boat, this is known as the Solar boat and it is thought to be part of the force that moves the Sun and the Moon across the sky. But if you look in the Solar boat you will see more Gods than just the Sun and moon, this is because the Egyptians noticed the Planets in the sky and called them Gods, just like the Sun is a God. This religion can be found in Ancient Egypt, Ancient Sumeria, Ancient Greece, Ancient Rome and Modern India/Hinduism.

Then there was Horus who represented the Horizon, but he was the planet Mars. They figured out the Cycle of Mars just like the Sun, and they also had the Moon’s Cycles (And Moon Cycles give the lengths of our Months) and the Cycles of various planets. Even the Jewish Nomads knew about some of the Planets, they called Mars ‘The Blushing One’. And in Christianity the 7 known planets of the time can be found in the Ancient Greek Christian Gnostic idea of The 7 Heavens which represented the Bodies in the Heavens the Heavenly Bodies or Planets. Some people like to say “They Planets were named after the Gods, the Gods weren’t named after the planets” but that would only be true if Greece and Rome discovered the planets independently, but Greece found them first and gave them to Rome. And Egypt and Sumeria actually found them first. The 7 Heavenly bodies can still be found in our days of the week “Sun day” for the Sun, “Mon Day” for the Moon, etc. And the spoked wheel spread with this knowledge, an the spokes and their function are themselves a symbol of this.

A lot of people see statues of Zeus now a days and think that Ancient people thought Zeus threw lightning bolts at them, but before people knew about Gravity and the Atmosphere, they thought the Planets controlled the weather and it was specifically thought that Jupiter (Zeus) controlled the Lightning.

Many plants used to be thought to have a cycle based on the Planets and not the sun, and in the modern ‘Old Farmer’s Almanac’ every year they publish the planetary crop planting cycle. And the history of Machines and Gears actually comes from the measuring of the sky on boats, and people making mechanical navigation devices. So Machines come from this also.





In Dream Yoga the Dream world is seen as a place where you can gain enlightenment, and the goal of Dream Yoga is to make massive progress in your dreams.It is similar to regular Yoga and is based on some of the same ideas. For example “Sadhana” which is Spiritual Progress, which is the base word of “Sadhu”, which is a Shaivite Priest.

When you read most Lucid Dream Guides, they will usually just get you to the Point of Lucid Dreaming. Much of it is focused on the WILD, MILD, DILD, WBTB, etc etc. Techniques. But often times people do not make suggestions past that, except maybe to Fly or Meditate or use Jedi powers. But in Tibetan Dream Yoga “Realize You are Dreaming” is step 1. Not the last step like in usual guides, that is the first step in Dream Yoga.

The next goal in Dream Yoga is to eliminate any fears while dreaming. So once you “Realize you are in a dream” you have to actually “Realize you are not in the real world” so you have no restrictions. Breathe underwater, Put out fire with your hands, Jump off a cliff, Find a snake or anything else you may be afraid of or think can harm you.

Then once you are aware that you are not in the real world, the goal is to contemplate the real world and how it is similar in how time passes and things happen, etc. Meditate on reality while you are in your dream.

You can always go back to thinking about reality and interchange between different goals, but the next goal is to take control of the dream world. Playing with the Physics instead of just living within them. Not just making yourself fly, but making a tree carry you to the clouds. Or changing the weather or moving the Sun, Moon and Stars. Or Shrinking a mountain. Also try making things completely different, for example turning a Fish into a Dog, or turning a Tree into a Person.

Then, you have to realize that in the dream you are not a constant object. You can also change in the dream to become other things.

Then from there, the goal is to contact different entities in the dream and travel to different places with them or through them. These worlds are known as “Loka” in the ancient Sanskrit Language and are also talked about in Hindu tradition. The Entities you are supposed to seek are known as “Yidam” and can also be found in Buddhist Yoga.

Comparing your dreams to reality is a must in Dream Yoga so writing down your dreams is probably a good way to start doing that. Also thinking about your dreams while you Meditate is a good opposite technique to Meditating on Reality while you are dreaming.

A Ritual used in Tibetan Dream Yoga is known as the “RAOM GAOM” Mantra, where you say “RRRAAAOOOMMMM” and “GGGGAAAOOOMMM” with special emphasis on the “O”. This is meant to help you remember your dreams if you do it when you wake up.

This is the Dream Yoga technique for inducing Dreams. The Symbol below is the Tibetan Syllable that sounds like “Ah”. If you imagine this symbol in the middle of your chest, and think “Ahhhhhhh” in your head. It will help you go into a Vivid or Lucid dream.

The Calendar is 52 Weeks, a Card Deck is 52 Cards. The Deck of Cards that we all know today comes from Tarot Cards. Spades is Swords, Clubs is Wands, Diamonds is Pentagrams/Coins, and Hearts is Chalices. There are 52 Cards in a Deck, and 52 Weeks in a year. There are 4 Suits, and there are 4 Seasons. Knowing this you can begin to see how Systems were created for Predicting things using Cards.

Each of the 4 Seasons has been associated with a Direction, a Lunar Pattern, a Solar Pattern and a Color; The Seasons are also associated with the Birth Signs (Capricorn, Aquarius, Leo, Libra, Pieces, etc). This is what is used in Cultures all over the world, it is also in the Native American Medicine Wheel. And in the Chinese Calendar, as well as other Calendars, the Years are associated with Animals. In the Chinese Animals Calendar you can begin to see the larger Cycles of time, that are forgotten in the modern day to day, year to year thinking.

North:
Earth
Diamonds/Pentagrams
New Moon
Winter
Midnight
Green

West:
Water
Hearts/Chalices
Waning Moon
Autumn
Sunset
Blue

East:
Air
Clubs/Wands
Waxing Moon
Spring
Sunrise
Yellow

South:
Fire
Spades/Swords
Full Moon
Summer
Noon
Red

Panchaloha (Sanskrit Devanagari: पञ्चलोह; Tamil: பஞ்சலோகம், ஐம்பொன்(aimpon); IAST: pañcaloha; Tibetan: ལྕགས་རིགས་སྣ་ལྔ, Wylie: lcags rigs sna lnga) (also called Panchaloham, Panchdhatu – literally, “five metals”) is a term for traditional five-metal alloys of sacred significance used for making Hindu temple idols (Murti). Making Panchaloha images was a well kept secret for a long time and their color changing properties added to their mysticism.

The composition is laid down in the Shilpa shastras, an ancient Sanskrit text on idol making. It is traditionally described as an alloy of gold(Au), silver(Ag), copper(Cu), iron(Fe) and lead(Pb) as the major constituent. Instead of lead, some use tin (Sn) or zinc (Zn). It is widely believed that wearing jewellery made of Panchaloha / Panchdhatu brings balance in life, self-confidence, good health, fortune, prosperity, and peace of mind.

In some traditions, particularly Tibetan, it was considered auspicious to use thokcha, meteorite iron; either as a component of the alloy in general, or for a specific object or purpose. The amount used could vary, depending upon the material’s availability and suitability, among other considerations. A small, largely symbolic quantity of “sky-iron” might be added, or it might be included as a significant part of the alloy-recipe.

Practical compositions are Cu, Au, Ag, Pb and Zn; Cu, Ag, Pb, Fe and Sn; and Sn, Cu, Fe, Pb, and brass. Because of the cost, gold and silver are now omitted from the manufacture of general-purpose icons, where copper, brass, and lead in the ratio 29:2:1 are used.

In Hinduism, a murti (Devanagari: मूर्ति), or murthi, or vigraha or pratima typically refers to an image that expresses a Divine Spirit (murta). Meaning literally “embodiment”, a murti is a representation of a divinity, made usually of stone, wood, or metal, which serves as a means through which a divinity may be worshiped. Hindus consider a murti worthy of serving as a focus of divine worship only after the divine is invoked in it for the purpose of offering worship. The depiction of the divinity must reflect the gestures and proportions outlined in religious tradition.

A murti is a means of communication with the god or Brahman in Hinduism. Murti is a Sanskrit term which is meant to point to the transcendent “otherness” of the divine; therefore the word “murti” cannot be substituted with or translated as statue or idol without losing the underlying concept’s inherent meaning and taking on unrelated connotations.

braxas. For this name the Greek table is used. Abraxas in Greek is Ἀβραξας. A = 1, β = 2, ρ = 100, α = 1, ξ =60, α = 1, ς = 200, the sum being 365, the number of days in the year. This number furnishes the key to the mystery of Abraxas, who is symbolic of the 365 Æons, or Spirits of the Days, gathered together in one composite personality. Abraxas is symbolic of five creatures, and as the circle of the year actually consists of 360 degrees, each of the emanating deities is one-fifth of this power, or 72, one of the most sacred numbers in the Old Testament of the Jewish people and in their Qabbalistic system.

One of the most popular of magical devices was the amulet, worn upon the person or attached to objects and animals (the Hebrew word for amulet, kame‘a, has the root meaning “to bind”) . Even in our supposedly non-superstitious age the good-luck charm is still quite familiar, apologetically displayed on watch-chain, or carried furtively in the recesses of pockets and purses—the rabbit’s foot, the horseshoe, lucky coins, rings engraved with Chinese or Hebrew letters, animal molars. How much more common, then, are such objects in societies which unashamedly and openly accept them for what they are, whether in the less sophisticated regions of our contemporary world, or in the medieval and ancient worlds, which did not for a moment doubt their efficacy! As a matter of fact, it has been suggested that all ornaments worn on the person were originally amulets.

A familiar characteristic of magic is the injunction to do things in reverse, to walk backward, to put one’s clothing on backward, to throw things behind one’s back. The same principle applies in incantations, and Talmudic and medieval Jewish charms amply illustrate its operation. Biblical quotations were often recited both forward and backward, mystical names were reversed; sometimes the words were actually written backward as they were to be uttered, so that it requires considerable mental agility not to be taken in by the unnatural rendering. Phrases that are capable of being read alike in either direction were especially highly prized. The purpose was to capitalize the mystery of the bizarre and unfamiliar, and the power that is associated with the ability to reverse the natural order of things.

One type of incantation whose power derived from its form rather than its content was especially suited to dispel demons. Its Jewish archetype is found in the Talmudic spell against the demon Shabriri, which runs:

Shabriri
briri
riri
iri
ri

As Rashi explained its effect, “The demon shrinks and finally vanishes as he hears his name decreasing letter by letter.

The greatest feat to which the magician aspired was that of creation. Discussing this subject in the pages of the Talmud, R. Papa observed that the creative power of magic covered only gross and massive objects and creatures, such as the camel, but not fine and delicate things, and R. Eliezer maintained that the demons, to whom the magician owes this power, can create nothing smaller than a barley-corn. This was the standard limitation imposed on sorcerers by medieval writers, though, as the Gemara explained: “The demons cannot actually create even large beings, but merely assemble already created but unused primeval matter.” Thus the ultimate act of genesis was reserved for God alone. It was nowhere suggested that human life could be created by ordinary magical means.

But the Talmud recognized also a second method of creation, which required the application of the “Laws of Creation,” probably an oral collection of mystical traditions relating to the original creation of the universe. The kind of magic comprised in these “Laws of Creation” was the only one that was “permitted ab initio.” By means of it, “if the righteous so desired they could create a universe. Raba created a man and sent him to R. Zeira, who conversed with him but he could not answer; so he exclaimed, ‘You are created by magic, return to your dust!’ Rabbis Ḥanina and Oshaya used to sit every Friday and occupy themselves with the Book [read: Laws] of Creation and create a three-year-old calf which they ate.” For a description of this method we must rely on the tradition preserved by the commentators; Rashi wrote, “They used to combine the letters of the Name by which the universe was created; this is not to be considered forbidden magic, for the works of God were brought into being through His holy Name.” The Talmudic Laws of Creation (unrelated to the later mystical Book of Creation) appear, then, to have been an exposition of the familiar name-magic, the foremost constituent of medieval Jewish practice, but in consonance with the difficulty and the prodigiousness of its object, a very exalted and esoteric department. Medieval Jews, like their Christian contemporaries, were avid of the power to create human life, and believed implicitly in man’s ability to do so. William of Auvergne (thirteenth century) wrote, “Men have tried to produce, and thought that they succeeded in producing human life in other ways than by the usual generative process,” but the methods pursued by non-Jews were less subtle than the one proposed by the Talmud. For example, a fourteenth-century Christian writer cited the Arab Rasis (tenth century) on generating a human being by putting an unnamed substance in a vase filled with horse manure, for three days.

The thirteenth-century German Ḥasidim (Pietists and Mystics) were especially intrigued by this problem. From them comes the use of the word golem (literally, shapeless or lifeless matter) to designate a homunculus created by the magical invocation of names.

The image was to be made of “virgin soil, from a mountainous place where no man has ever dug before,” and the incantation, which comprised “the alphabets of the 221 gates,” must be recited over every single organ individually. A further detail, often noted, was the incision upon the forehead of the name of God, or of the word emet (“truth”). The destruction of this creature was effected by removing that name, by erasing the initial letter of emet, leaving met (“dead”), or by reversing the creative combinations, for, as R. Jacob b. Shalom, who came to Barcelona from Germany in 1325, remarked, the law of destruction is nothing more than a reversal of the law of creation.

The 72 names of God