Free distribution wallpaper EP.57 debt collection crow pushups lost items ðĶ ðĪ
Preface (Long, but finished reading, clear. If Blue's work is already plowed across chapter 1, see the will of this picture)
Images = living symbols, all lines, colors, shapes, so we don't need to understand them immediately. Good images should keep working in our hearts.
The part of the content (the letter in which Blue extends the intent of each image) as you read it...
Don't believe Blue, but notice our first response, not only at the level of thought / emotion, but at the level that the mind has not yet interpreted. It does not come in the form of a clear answer to like / dislike, yes / no, but often appears in other forms, such as
- This picture makes some ideas come up that you don't want to think about.
- Suddenly, think of old events, some people, some life spans.
- I don't know what to explain about life now, but it's not stagnant.
- Resist, want to argue, want to deny, and still can't explain why.
- Read and want to scroll through unusually fast / come back and read many times without knowing the reason
These are not tastes, and not necessarily good experiences, but they are signs that the unconscious is responding to symbols that touch certain structures in us.
Blue does not recommend using emotions alone; emotions are different to the unconscious; emotions are the result (the traces left behind after the movements of the mind), the unconscious is a movement before language (born before what is felt).
An example of an emotion that often follows the unconscious's response is often an emotion that is difficult to explain; it is not a basic emotion (like glad, sorry, angry, scared), but an emotion that results from a mixture of feelings and thought processes together, e.g.
- You know you've never seen it before.
- Awkward, awkward, can't be put down when the picture isn't scary.
- Attracted. I want to stop watching. I don't know why I'm attracted.
- I want to come back and see it. I don't think it was that early.
- I wanted to keep this picture when I didn't mean to find anything like this.
- It's like looking back. Something's staring at us.
- Be still, be quiet, want to stop watching when you don't feel particularly liked.
- A small, heavy body perception in the chest, suffocation, tears that still can't explain what it's about.
I'm frustrated, I want to argue, I want to say no, I don't know what I'm protecting.
- It hung in his head after he stopped watching.
- Its meaning wasn't immediately clear, but it felt like it had something.
If you notice that something in us is moving up and followed by emotions and unexplained reasons, that's enough to say that the unconscious has started working before that.
One picture is not designed to make everyone feel the same.
Symbols are not red lights, green lights that are taught to understand society.
Symbols work differently; they do not convey a single meaning, but they awaken the inner experience of each person.
The same symbol may make someone feel safe, while another feels uncomfortable, and someone may feel nothing.
All this is not wrong, because the function of symbols requires the same floor.
Blue is only responsible for putting the intent on the picture, not the person who works with it, so it's about one person and one picture, and the process is not about the medium. Blue doesn't cheer, doesn't compare, doesn't say which picture is better. Blue's job is only to open up areas for the picture to meet the owner who really resonates with it.
If there is no response, it does not mean that this image is bad. And if there is resonance, it does not mean that this image is suitable for everyone. The image works through our integrity to our unconscious mind (1-1). If just believe every word without asking your mind once, the world will not need to find anything else. We will be rich, famous, loved by the whole world for a long time.
---
Chapter 1:
After this picture, Blue will reduce his psychoanalysis, and lately Blue has become involved in the dimensions of religion, belief, archaeology, spiritual culture, including religious philosophy, so Blue will separate the dimensions of power (superstition / power to manipulate the outside world) and the spiritual dimension (the inner world / awakening), because in material theology, power is the sword, and the soul is the hand that holds the sword, if it is powerful but soulless, it is directionless, but if it is spiritual but powerless, we cannot drive anything in the mundane world...
The verses of Gawidwari, the implications of Thakkina are complete and things are lost.
1.Dimensions of power, superstition and power
-Varunasatya, the cosmic force of truth that forces debt back. The law of authenticity embedded in the structure of the universe before humans emerged. Deadly is a moral attraction larger than gravity. Everything that one person spends on another, whether it is wealth, things, or covenants, is recorded in the account book of Varun. The crows in this picture are the pens of Varun that are drawing a line according to the Deadly code to the surface of the water. The stream that goes out of that point is to declare that the truth will still be alive to pressure itself to return. Not because the wrong person is afraid, but because the universe does not allow the depressed.
- The eye that sees debt. The crow, as Gagodra, knows secrets that humans don't know. Because the crow flies in both the human world and the spirit world, it sees things we can't see. The red eye glows in the picture, it looks through the viewer to the point where the debt or the missing thing is still embedded in the second dimension. This is called the optic. The crow sends out its ophthalmic tip to find the missing thing or the person who has left something, and sends a signal back.
- The majesty of Saturday that counterbalances karma. The crow is the vehicle of the divine or the divine, the ruler of karma, time and justice. The divine is the deity of righteousness, the friend of the faithful, the enemy of the crooked. When the crow in this picture spreads its wings and announces its actions, it does not act in its own name. It acts in the name of the divine god. This will cause the unpaid karmic power to be counterbalanced to justice. What remains is retrieved by the forces of karma that the doer cannot escape.
- Protect from repeated loss. The eight-pointed starlight that stands above all images is Shoti. The primary light that existed before the sun. The Shoti Mantra is used in a ceremony to protect wealth and stop loss. That light in the image is sent down through the key (seen under the star), which acts like a huge lean that filters and concentrates energy. Before forwarding to the crow, it works like a shield. What we regain will never be lost again, and what we hold will be in the light that protects it.
- Declaring the gesture of being ready to receive the night. The wings spread out in the image are the embroidery of the mushra. This gesture is called exposure. In a dead end, the gesture of the deity or the sacred thing communicates directly with the unconscious mind of the viewer without thinking. When we see the wings full, the depths of the mind begin to imitate that energy. (Morphic Resonance, mythology) We begin to feel more open, more ready to receive, and the part of life that used to shrink off begins to loosen. This works at a deeper mental level than the intention. It does not require us to focus. Just keep us in sight.
---
Chapter 2: Let's break down the symbolic agreement in the picture about what this thing is trying to communicate to our Ego.
The light lavender blue unfolded silently over the white horn border that dragged into a thin curve like the breath of an ancient crag. The sky was not empty. It was waiting. In the middle of the top of the open sky, the star of the eight-pointed halo sparkled into a bright white ring obscuring all the light. It was not the stars that man called it, but the eyes of the universe that were opening up. Under that light, the crystals of fate, the key structure, splashed a multi-colored sparkling beam into the clouds that sprang up. Those clouds were not clouds of water, but clouds of heaven stained with light pink, warm yellow, late spring green, as if the universe had dipped its paintbrush into a palette of emotion before splashing it with one breath.
In the midst of the scene, the black crow spreads its wings full out, the left wing rises high to the clouds, the right wing stretches out at a lower angle. This asymmetry is not a mistake, but the Tribhangra of the Paksa. The posture indicates that this creature is moving, acting, judging. The black wing feathers are not solid black. It is black that sucks light in and spits out again into other colors. Pig's blood red on the throat and chest, iridescent blue on the wingtips, small rainbow reflections spread along the lapel feathers that leap out. Each hair line has the details of an elaborate painting to see both the hairs and the shadowy borders. The dark red round eyes glow. In itself, it is the eyes of the knower, the eyes that see through the dimensions.
The sharp black hooky beak pierced into the surface of the water at an angle perpendicular to the earth at the point where the mouth hit the water. The light burst out into a golden-white circle, spreading out in all directions. A small sparkle rose in the air like a spirit breaking free. Four-five layers of stacked circular water waves extended out of the impact point. The dark blue wave lines intersected with the golden light reflected in the water. The water at the floor was dark Indigo blue. Its surface was low but deep light, as if it were not an ordinary puddle of water, but a mirror of the earth. In the surface of the water, the crow's reflection appeared clearly black, heavy, with glowing eyes, and four-pointed stars nested on one layer below it. Waiting to come up.
On the left side of the image, the blue-green water splashes out into a lump of a single color. This element is a trace of energy that was unleashed before it. This non-figurative blue-green lump creates a rhythm so that the overall image does not stand still. And around the whole body, the white sparkle spreads into tiny dots like a fallen star in the same area as a crow.
âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ âŦ
# Mu line # Moo line wallpaper # Auxiliary wallpaper # Personal belief # Giving out wallpaper
āđāļāļāļĢāļ°āļŠāļāļāļēāļĢāļāđāļŠāđāļ§āļāļāļąāļ§ āļāļēāļĢāđāļāđāļ§āļāļĨāđāļāđāļāļāļĢāđāļāļĩāđāļĄāļĩāļŠāļąāļāļĨāļąāļāļĐāļāđāļŠāļēāļĒāļĄāļđāļāļĒāđāļēāļāļāļĩāļāļēāļ§āļīāļāļāđāļģāļāđāļ§āļĒāļŠāđāļāđāļŠāļĢāļīāļĄāļŠāļāļīāđāļĨāļ°āļāļĨāļąāļāļāļ§āļāđāļāļāļĩāļ§āļīāļāļāļĢāļ°āļāļģāļ§āļąāļāđāļāđāļĄāļēāļāļāļ§āđāļēāļāļĩāđāļāļēāļāļāļīāļāđāļ§āđ āļāļĩāļāļēāļŦāļĢāļ·āļāļāļēāļāļĩāđāđāļĢāļēāđāļŦāđāļāđāļāļ āļēāļāļāļĩāđāđāļĄāđāđāļāđāđāļāđāļāļāļāļĢāļĢāļĄāļāļē āđāļāđāļŠāļ·āđāļāļāļķāļāļāļĨāļąāļāļāļāļāļāļąāļāļĢāļ§āļēāļĨāđāļĨāļ°āļāļ§āļēāļĄāļĒāļļāļāļīāļāļĢāļĢāļĄāļāļąāđāļāļāļ·āļāļŠāļīāđāļāļāļĩāđāđāļĢāļēāļŠāļēāļĄāļēāļĢāļāļāļģāļĄāļēāļāđāļāļĒāļāļāđāļāļĄāļļāļĄāļĄāļāļāļāļēāļĢāđāļāđāļāļĩāļ§āļīāļāđāļāđ āđāļāđāļ āđāļĄāļ·āđāļāđāļĢāļēāļĄāļĩāđāļĢāļ·āđāļāļāļāļąāļāļŦāļēāļāļĩāđāđāļĢāļēāļĢāļđāđāļŠāļķāļāļāđāļēāļāļāļēāđāļ āđāļŦāļĄāļ·āļāļāļĄāļĩ "āļŦāļāļĩāđ" āļāļĩāđāļāđāļāļāļāļ·āļ āđāļĄāđāļ§āđāļēāļāļ°āđāļāđāļāđāļĢāļ·āđāļāļāđāļĄāđāļ§āđāļēāļāļ°āđāļĢāļ·āđāļāļāđāļāļāđāļāļēāļĄ āļ āļēāļāļ§āļāļĨāđāļāđāļāļāļĢāđāļāļĩāđāļāđāļ§āļĒāļāļĢāļ°āļāļļāđāļāđāļŦāđāļāļīāļāđāļāđāļĢāļēāđāļāļīāļāļĢāļąāļāļāļ§āļēāļĄāļāļĢāļīāļāđāļĨāļ°āļāđāļāļŦāļēāļāļģāļāļāļāļāđāļēāļāļāļĨāļąāļāļāļāļāļŠāļąāļāļĨāļąāļāļĐāļāđ āļāļģāđāļŦāđāļāļ§āļēāļĄāļĢāļđāđāļŠāļķāļāđāļĄāđāļŠāļāļēāļĒāđāļāļāđāļāļĒ āđ āļāļĨāļēāļĒāļĨāļ āļ āļēāļāļāļĩāđāļĒāļąāļāļĢāļ§āļĄāļāļķāļāļāļĨāļąāļāļāļāļ "āđāļŠāļĒāđāļ§āļ" āđāļĨāļ° "āđāļāļ§āļāļģāļāļēāļ" āļāļĩāđāļāđāļ§āļĒāđāļŦāđāđāļĢāļēāļĢāļđāđāļŠāļķāļāļ§āđāļēāļĄāļĩāļāļĨāļąāļāļāļāļĒāļāļāļāđāļāļāđāļĨāļ°āļŠāļāļąāļāļŠāļāļļāļāļāļ§āļēāļĄāļāļđāļāļāđāļāļāđāļāļāļĩāļ§āļīāļ āļĒāļīāđāļāđāļĄāļ·āđāļāđāļĢāļēāđāļāļīāļāļĢāļąāļāļāļąāļāļāļ§āļēāļĄāļŦāļĄāļēāļĒāļĨāļķāļāļāļķāđāļāļāļāļāļ āļēāļ āļāđāļēāļāļāļģāļāļāļīāļāļēāļĒāļāļķāļ "āļāļąāļāļĐāļĄāļļāļāļĢāļē" āļŦāļĢāļ·āļāļāđāļēāļāļēāļāļāļēāļāļāļĩāļ āđāļāđāļĄāļāļĩāđ āđāļĢāļēāļāļ°āļĢāļąāļāļĢāļđāđāļāļķāļāļāļ§āļēāļĄāļāļĢāđāļāļĄāļāļĩāđāļāļ°āļāļĨāđāļāļĒāļ§āļēāļ āļŦāļĢāļ·āļāļĢāļāļĢāļąāļāļŠāļīāđāļāļāļĩ āđ āļāļĩāđāļāļ°āđāļāđāļēāļĄāļē āļāļąāđāļāđāļāđāļāļŠāļīāđāļāļāļĩāđāļāļģāđāļŦāđāļ§āļāļĨāđāļāđāļāļāļĢāđāđāļāļāļāļĩāđāđāļāļāļāđāļēāļāļāļēāļāđāļāđāļĢāļđāļāļ āļēāļāļāļĢāļĢāļĄāļāļēāļāļąāđāļ§āđāļ āļāļĩāļāļāļąāđāļāļāļ§āļēāļĄāļĨāļķāļāļāļāļāļŠāļĩāļāđāļģāđāļāļīāļ āļāļīāļāļāļīāđāļ āļāđāļģāļŦāļāļąāļāļāļāļāđāļŠāļāļŠāļĩāļāļāļāđāļĨāļ°āļāļĢāļ°āļāļēāļĒāļāđāļēāļ āđ āļāđāļāļ§āļāđāļŦāđāļĢāļđāđāļŠāļķāļāļāļķāļ "āļāļĢāļ°āļāļāđāļāļēāđāļŦāđāļāļ āļ" āļāļķāđāļāđāļŠāļāļāļāļķāļāļāļēāļĢāđāļāļāļīāļāļŦāļāđāļēāļāļąāļāļāļąāļ§āđāļāļāđāļāļĄāļīāļāļīāļāļĩāđāļĨāļķāļāļĒāļīāđāļāļāļķāđāļ āļāļąāđāļāļŦāļĄāļāļāļĩāđāļāļ·āļāļŠāđāļ§āļāļāļĩāđāļāļđāđāđāļāđāļ§āļāļĨāđāļāđāļāļāļĢāđāļāļ°āļŠāļēāļĄāļēāļĢāļāļŠāļąāļĄāļāļąāļŠāļāļ§āļēāļĄāļŦāļĄāļēāļĒāļāļĩāđāđāļāļāļāđāļēāļāđāļĨāļ°āļĄāļĩāđāļāļāļĨāļąāļāļĐāļāđāļāļāļāļāļāđāļāļāđāļāđ āļāļēāļāļāļĢāļ°āļŠāļāļāļēāļĢāļāđāđāļ§āļĨāļēāļāļĩāđāđāļāđāđāļāđāļ§āļāļĨāđāļāđāļāļāļĢāđāļŠāļēāļĒāļĄāļđāļāļĩāđ āļāļ°āļĢāļđāđāļŠāļķāļāļ§āđāļēāļāļīāļāđāļĢāđāļŠāļģāļāļķāļāļāļģāļāļēāļāļāđāļēāļāļŠāļąāļāļĨāļąāļāļĐāļāđāļāļĩāđāļāļĒāđāļēāļāđāļĢāđāđāļŠāļĩāļĒāļāđāļāļĩāļĒāļ āđ āļāđāļ§āļĒāđāļŦāđāļāļīāļāđāļāļĄāļĩāļāļ§āļēāļĄāļŠāļāļāđāļĨāļ°āđāļāļīāļāđāļĢāļāļāļĨāļąāļāļāļąāļāđāļŦāđāļāđāļēāļ§āđāļāļāđāļēāļāļŦāļāđāļēāļāđāļ§āļĒāļāļ§āļēāļĄāļĄāļļāđāļāļĄāļąāđāļ āđāļĄāđāļ§āđāļēāļāļ°āđāļĄāđāļŠāļēāļĄāļēāļĢāļāļāļāļīāļāļēāļĒāļāļ§āļēāļĄāļĢāļđāđāļŠāļķāļāļāļąāđāļāđāļāđāļāļāļģāļāļđāļāđāļāļĒāļāļĢāļāđāļāđāļāđāļāļēāļĄ āļāļąāļāļāļąāđāļ āļ§āļāļĨāđāļāđāļāļāļĢāđāđāļāļāļāļĢāļĩ EP.57 āļāļĩāđāļāļķāļāđāļĄāđāđāļāđāđāļāđāļ āļēāļāļāļĩāđāļŠāļ§āļĒāļāļēāļĄ āđāļāđāļāļāļāđāļāļāđāļŦāđāļāļģāļāļēāļāļĢāđāļ§āļĄāļāļąāļāļāļīāļāđāļāđāļĨāļ°āļāļīāļāļ§āļīāļāļāļēāļāļāļāļāđāļāđāļĨāļ°āļāļāđāļāļĢāļ°āļāļąāļāļĨāļķāļ āļāļģāđāļŦāđāļāļđāđāļāļąāđāļāđāļāđāļāđāļāļēāļāđāļāđāļĢāļąāļāļāļĨāļąāļāļāļ§āļāđāļĨāļ°āļāļģāđāļāļ·āļāļāļāļĩāđāļŠāđāļāļāļĨāļāđāļāļāļēāļĢāļāļģāđāļāļīāļāļāļĩāļ§āļīāļāļāļĒāđāļēāļāļĨāļķāļāļāļķāđāļ āđāļāļ°āļāļģāđāļŦāđāđāļāđāļāļ§āļāļāļđāđāļāļąāļāļāļēāļĢāđāļāđāļēāļŠāļąāļāđāļāļāļāļēāļĢāļāļāļāļŠāļāļāļāļāļāļāļāļąāļ§āđāļāļāđāļāļĢāļ°āļāļąāļāļāļīāļāđāļĢāđāļŠāļģāļāļķāļāđāļāļ·āđāļāđāļāļīāļāļāļĢāļ°āļŠāļāļāļēāļĢāļāđāđāļŦāļĄāđ āđ āđāļāļāļēāļĢāđāļāļīāļāđāļāđāļĨāļ°āļāļāļāđāļāļāļāļąāļ§āđāļāļāļāļēāļāļāļĨāļąāļāļĨāļ āļĨāļāļāđāļāļīāļāđāļāļĢāļąāļāļŠāļąāļāļĨāļąāļāļĐāļāđāļāļĩāđāļāļĩāļāļēāđāļĨāļ°āļāđāļģāđāļāļ āļēāļāļāļĩāđāļŠāđāļāļāđāļēāļ āđāļĨāđāļ§āļŠāļąāļāđāļāļāļ§āđāļēāļāļĨāļąāļāļāļēāļāđāļŦāļĨāđāļēāļāļąāđāļāđāļāļĨāļĩāđāļĒāļāđāļāļĨāļāļŦāļĢāļ·āļāļŠāđāļāļāļĨāļāđāļāļāļĩāļ§āļīāļāļāļļāļāļāļĒāđāļēāļāđāļĢāļāļđāļāļ°āļāļ° āđāļāđāļāļāļĢāļ°āļŠāļāļāļēāļĢāļāđāļŠāđāļ§āļāļāļąāļ§āļāļĩāđāļāļļāđāļĄāļāđāļēāļāļĩāđāļāļ°āļĨāļāļāļŠāļąāļĄāļāļąāļŠāļāļĢāļīāļāđ!



