Pushing hands

Pushing hands: Encyclopedia II - Drill bit - Forstner bit

Forstner bits, named after their inventor, Benjamin Forstner (25 March 1834 – 27 February 1897), bore precise, flat-bottomed holes in wood, in any orientation with respect to the wood grain. They can cut on the edge of a block of wood, and can cut overlapping holes. Because of the flat bottom to the hole, they are useful for drilling through veneer already fixed, to add an inlay. They require great force to push them into the material, so are normally used in drill presses or lathes rather than in portable drills. They are imp ...

Pushing hands: Alternative Health Dictionary on Reflexology Workout

Reflexology Workout: Form of reflexology that is the subject of The Reflexology Workout: Hand and Foot Massage for Super Health and Rejuvenation, by Stephanie Rick. it is the equivalent of an internal massage and enables push-button control of hormone release.

Pushing hands: Massage Bodywork Dictionary on TUI NA

TUI NA

Tui na is an ancient Chinese system of manual therapeutics with a wide range of techniques and indications. While Traditional Chinese Medical precepts form its theoretical basis, clinical experience governs its application.

Tui na techniques are applied by various parts of the practitioner to the client and range from those that are light and soothing to those that are strong and invigorating. Refined over the centuries, tui na facilitates healing by regulating the circulation of Blood and Qi (vital energy), which controls body function and enhances resistance to disease.

The term tui na (pronounced t-weigh na) combines the names of two of the hand techniques, tui meaning to push and na meaning to lift and squeeze, which are used to represent the system.

Practitioners of tui na claim there are more than 365 hand techniques, although they can be generally placed in the category of pressing, rubbing, waving, shaking, percussion, or manipulating.

The term tui na first appeared in the Ming Dynasty text Pediatric Tui Na Classic in 1601.

Pushing hands: Holistic Health Therapy Dictionary on Herbs

History of Herbs

The traditional definition of an herb is a non-woody plant that dies down to the ground after flowering. However, "herb" is often used to describe any plant of which any part is used for medical treatment or nutritional value. In this sense of the word, herbs have been used and studied since prehistoric mankind. Five thousand years ago, the Sumerians kept the first written record of the use of herbs. In 2700 B.C., the Chinese wrote an herb book listing over 365 medicinal plants and their uses. Herbs are mentioned in the Old Testament, and the medicinal practices of ancient Greeks and Romans rose from herbalism.

The first European book on herbs dates from the first century A.D. It refers to more than 500 plants and remained an authoritative reference into the 1600s. During the Middle Ages, the Christian church discouraged the practice of medicine. Herbalism was preserved in monasteries, by monks hand-copying manuscripts of herbs, and planting their own herb gardens.

In the 17th century, the introduction of active chemical drugs and the development of chemistry led to the decline of herbalism, although folk medicine still existed in the home and small villages. By the end of the 19th and into the 20th centuries, orthodox medicine had pushed homeopathic medicine further from the mainstream.

Herbalists today seek to help people build their health with natural sources. The philosophy is that the body is capable of healing itself given the proper conditions. Herbalism, psychic healing, acupuncture, aromatherapy, touch therapy, and massage therapy can all work with orthodox treatments to create a healthy body.

(See also: Herbs, Alternative Health, Body Mind and Soul)

Pushing hands: Spiritual Dictionary on Mars

Mars: Mars rules Aries. Mars is energy. It is the kind of energy that your body uses to contract muscles, to assimilate food, and to fire synapses in the brain. It is the kind of energy that makes gasoline burn, pushing pistons up and down, thereby moving your car. It is the dynamic energy of all action in the material world.

The god Mars was responsible for two distinctive kinds of energetic activity: He was the god of war, going around sowing terror and fear in the enemy and inspiring courage as well. On the other hand, he was a god of agriculture, encouraging the planting and tending of crops, and even encourage the crops themselves to grow.

The sign and house of Mars show where your personal energies tend to go when you are not guiding them. It also shows where you can concentrate your energy through decisive action for the strongest results. There is a certain reckless quality to Mars. This planet has to do with sharp instruments and vigorous force. We need to understand this planet in order to manage energy well, or it can become angry and destructive. Thus reading about Mars in your chart can provide answers to your questions about why some situations may have turned out badly, and how to use your physical and emotional energy more successfully in the future.

Mars is also the planet of desire. We all tend to use our energy to get what we want when we want it. Desire is a good thing, because it impels us forward to something new and better. It helps us to find partners and mates. It helps us to find satisfying food, clothing and shelter. On the mental level, desire helps us to choose an area of study, to select books or movies we want to experience. On a still higher level, Mars indicates the direction of our spiritual passion. It shows what religious or spiritual path will satisfy our desire to understand the universe and master our own actions.

The aspects of Mars in your chart indicate the directions in which you can most easily direct your physical, mental, emotional and spiritual energies. Understanding Mars helps you to direct your actions to gain the best results.

(See also: Mars, Magic, Shamanism, Paganism, Wicca)

Pushing hands: Mysticism Magick Dictionary on QLIPHOTH, QLIPPOTH

QLIPHOTH/QLIPPOTH

Lit. "shells" (singular: qliphah). Shades of the dead whose names appear in the books of Dyzan or Thoth, or the Book of the Law (AL). They may contain formulae of magical powers. RAW calls them "souls of those who died insane... the tulpas of Tibet... avatars of Coyote, the American Indian prankster-god." RAW also identifies them with the Celtic "little people" or faeries. Some of the twenty-two qliphotic entities of the Black Tarot, as envisioned by Grant, are defined herein under separate entries, although strictly speaking, the qlippoth are the names of the guardians of the tunnels, not the tunnels themselves. To understand the qliphothic atus fully and to do them justice can be more deleterious to the artist or researcher than one might suspect. Conceivably, such complete understanding could result in the destruction of the ego without restoration in the Oversoul and therefore lead to actual madness. Dealing with the Qliphoth is the psychic equivalent of working with toxic wastes, dangerous animals or high voltage wires.

To invoke any force is to invoke automatically its opposite as well. In the more conventional sense, qliphoth are negative cosmic energies equating with the ten positive Sephiroth (e.g., Lilith is the evil counterpart of Malkuth). All positive aspects of divinity have their "excremental" sides, or demons: Beelzebub, Satanas, etc. The difference between metamorphosis and excretion is thinner than you might guess.

From the universal lexicon:

scall English scab

chale Cupeno husk, shell

skalli Icelandic a peeled head

geled Hebrew skin

kulit Malay skin

skull English the "shell" of the brain

azal Basque peeling

soale Hausa to peel off

scale, shell English

scalp< shell a Dutch M. schelpe Qabalah the of ?demons? or refuse? ?peelings, Qlipphoth discard husk, Hebrew qliphah husk peel; skin; to Malay kupas sheath English Middle>

In the waning years of Alchemy, occultists were fond of saying that the Philosopher's Stone was "that which all men despise" -- and this in turn led the puffers to experiment with various types of excrement in order to see if that substance, perchance, could possibly yield the Secret of the Ages, since nothing so far had succeeded in doing so. And of course all such experiments accomplished was to mark the nadir of human folly.

What is this word "excrement", after all? It's from Latin, excernere, "to separate." It is a separation, a peeling away, as when we peel away a scab or a blister, making it no longer a part of ourselves. German scheiden/schieden (divide, separate, divorce) is simply another form of the word Scheisse (Fr. chier, Engl. shit) or its Greek equivalent schizo, "to split."

Latin cutis (skin), we should notice, first of all, is a cognate of Greek skatos (dung). Like the snake, what we throw away begins with the "skin" -- a word which probably represents a form of one of the universal roots. Compare Peruvian kina (the bark, or tree peeling, whence we get quinine) and Malay sisek (fish scales). Perhaps even the Austrian Kakadu word, k…ngir meaning "skin" is distantly related. At any rate, k…ngir is almost certainly the origin of "kangaroo," particularly since the Australian Warramunga word, nguru, meant "foreskin." These two are clearly connected and the marsupial associations are plain enough.

The puffers didn't understand that excrement isn't exactly what all men despise. Or to be more precise, what matters isn't so much what is discarded and thrown away, but the value we place on the kept, as opposed to the trash. That faulty decision itself is where the problem lies. In fact, the Finnish proverb: Kulta kultainen v„lkkya roskatta, "gold glitters in what is thrown away", is a sentiment well understood by shamans, witches and other marginal people, who are drawn to the rubbish heaps and middens, much as the money-vultures circle the stock market.

What all men despise is "that out there," that is to say, the world. And they try incessantly to dissociate themselves from it. Yet, obviously, if we really were one with the world, then we'd have in hand "the universal solvent," we'd have immortality because the world is immortal. In the world's all-powerful Nature is the very secret of turning lead into gold. Instead man tries desperately to throw out everything that is not self.

Part of the problem is that the verb "to be" has two meanings (as in Spanish): one is an expression of permanent identity or equivalence to something else and the other an expression of a changing, on-going process. When we accept the error that we are not gods, we cease all self-examination, self-disciplines and self-improvement. We define god as an embodiment of "pefection" (or completion) instead of as the avenue of evolution and becoming. Only idols are perfect. Not even Odin ever thought of himself as perfect: he had to make many sacrifices in order to gain wisdom. Ditto Osiris, who was so far from being "together" that he was chopped up into little pieces. Granted, Jehovah is perfect, or thinks He is, but He is also a difficult God to respect, for that same reason. When you say we are not gods, you mean we are not idols. But an idol is precisely what modern man has made of himself. He worships himself, even though gods never worship themselves. Obviously, they don't have to. Only man worships himself, though not really as a god or potential god. He worships himself just as he is: as a fatted, golden pig wearing Gucci shoes.

The reason people push gods "outside" is the same reason they shove everything else outside, separating everything and calling it evil because it is unwanted. Anything which is not self, including the planet earth, is felt to be of no real value. In fact, matter is simply unwanted "dirt." Most of the self is thrown away, at least that part of the self which demands the most work or struggle. All that may remain is the momentary gratification of physical need: food, drink, sex, rest, entertainment. To put a god into that strait-jacket, even a minor one, is to disrupt the routine, to interfere with the direct line of ice cream to mouth. Besides, the puffing up of an imaginary personal ego is a thousand times easier than the expression of difficult, real Divinity. Standing far enough away from the world empowers objectivity to serve as the perfect defense of the ego. Here ego cannot be challenged and "Science" and "Reason" become the last refuges of Subjective Solipsism.

In the Qabalah this peeling away of the self, this separation or "excrement" is called a Qlipha (pl. qlipphoth). The qliphoth are the negative personifications. All the expressions of Divinity have their "qlipphoth": Samael, Beelzebub, Satanas, etc., as we've said. And, in truth, these are what people actually bow down to: these idols that are made up out of excrement. Divinity that lies outside of self is not divinity.

In contemporary Occidental man's desperate struggle to separate himself we would do well to remember Alan Watts' comparison of the self to an onion. You can peel and peel until there is nothing left.

(See also: QLIPHOTH, QLIPPOTH, Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul, )