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Your wildest dreams were never more within reach..... All you need to do is have confidence in the work you do and your assessment of the world. And know that you deserve what you are getting. It could just be that good things will come your way and that you will slam the door, simply because you don't believe you are worthy, and therefore the delivery boy has to be some kind of prankster. Put those thoughts out of your head. If you don't, the gloomy prophecies will come true.
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And how about this one ? :
The largest of the Dodecanese Islands in the Aegean Sea, Rhodes is a showcase of architecture that includes the oldest inhabited medieval city in Europe. Such durable construction is a response to the continual invasions and foreign occupations that punctuate its history.

By 307 BC, fortifications around the city of Rhodes were strong enough to resist a six-year onslaught by the Macedonian forces. Unable to penetrate the city, the Macedonians eventually agreed upon a truce, then quickly departed. The Rhodians used their abandoned weapons and armaments to create the Colossus of Rhodes, one of the Seven Wonders of the Ancient World. About 65 years later, an earthquake toppled the brass deity. Its ruins remained in place for nine centuries before Arab invaders gathered them to sell as scrap metal. Medieval lore, prone to exaggeration, had the statue straddling the harbor, with ships passing between its legs. More likely, it was slightly smaller than the Statue of Liberty, which resembles the ancient writers' description of Colossus.

Beginning in 1309, Rhodes served as a haven for the Knights of St. John, who had recently suffered a defeat in Jerusalem. This crusading order quickly took over fortifications around the island and upgraded them to medieval standards. The resulting turrets and ramparts secured Rhodes against the rising Ottoman Empire for more than two centuries before the city succumbed to a siege in 1522. Aside from a few minarets and a quarter in the old city, however, relatively little remains from the Ottoman Turks' 400-year occupation of Rhodes.

Greece has gone to great lengths to preserve not only the old walled city of Rhodes, but also the remnants from other invaders, including the Dorians, Romans, Byzantines, Genoese, Venetians, and fascist Italians.

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Moses Maimonides, the 12th-century Aristotelian philosopher and physician, was the first Jewish authority to formulate a list of Judaism's essential doctrines. He drafted 13 principles of faith, and declared that, to be considered a Jew and to achieve salvation in the World to Come, one had to accept them. Ignored at first, over time these articles of faith came to represent the foundational work of Jewish doctrine.
,br. Rabbinic Judaism, the standard form of Judaism established between the 1st and 6th centuries, had no place for dogma. Being Jewish was determined solely by birthright, the rabbis taught, and personal salvation depended on acting in accordance with God's commandments. Maimonides, however, lived in Egypt, which was dominated by a competing monotheistic religion, Islam. Muslim scholars had begun compiling official lists of Islamic dogma, and Maimonides thought it wise to create a parallel, Jewish list.
,BR. Maimonides wrote the 13 Principles between 1158 and 1168. He wanted to provide exact concepts of God and faith that could be used by Jews to avoid mistaken beliefs. Maimonides's key principles affirmed the unity of God, the superiority of Mosaic prophecy, and the future arrival of the Messiah. For three centuries following Maimonides's death, every major Jewish philosopher devoted portions of their treatises to forming dogma. A version of Maimonides's 13 Principles was eventually inserted into the Jewish liturgy as a prayer. By the 15th century, dogma had become an integral part and of the Jewish faith.

In recent centuries, the progressive Jewish denominations have removed dogma from Judaism. The more conservative branches of Judaism, however, have stressed their allegiance to Maimonides's 13 Principles. Jewish dogma, the bold innovation of a philosopher sensitive to the needs of his time, has become a timeless part of traditional Judaism.

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The 2nd-century philosopher Valentinus studied in Alexandria, Egypt and became an influential theologian in the orthodox Christian community of Rome. He aspired to be bishop of Rome, but was edged out by a rival who had the advantage of having been nearly martyred. Disappointed, Valentinus left the Church hierarchy around 140 AD. But not before he had formulated an idea that was the precursor to the Christian concept of the Divine Trinity.

Prior to his conversion to Christianity, Valentinus was a Gnostic ("Knower"), and claimed to have secret knowledge handed down from Jesus. According to his preaching, God had sent forth 181 pairs of divine beings, with each pair producing the next until finally there was Demiurge ("Creator"), who created the world and the first man, Adam. But Demiurge couldn't bring Adam to life without divine light from heaven, which he stole and injected into Adam. These sparks of light were passed on to the human race as the souls of an elite few.

God then sent the Christ, one of 365 heavenly beings, to Earth, where he inhabited the body of Jesus. Valentinus preached that Jesus' goal was to teach the elite who they really were. By simply knowing this (hence "Gnostics"), the elite would be admitted to heaven. The man Jesus, Christ's "channeler" who died on the cross, redeemed the rest of humanity. Valentinus thus understood Christ and Jesus as two separate but unified beings.

Followers of Valentinus organized in small groups among Catholic congregations, and were very secretive. Valentinus died around 160 AD, but his doctrine spread throughout the Roman Empire. When the first Christian Emperor, Constantine, came to power in the 4th century, Valentinians were persecuted as heretics. But Valentinus's idea of a plurality of persons in the Godhead survived, and was codified centuries later as the orthodox Catholic doctrine of the Trinity--the unity of Father, Son, and the Holy Spirit in one, divine God.

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In the second century BC, a spiritual movement called Tantrism began to spread in India, significantly influencing Buddhism. Tantric Buddhism held that "nirvana" could be experienced through a series of physical acts engaging the senses. This contrasted sharply with traditional Buddhism, which defines nirvana as the transcendent state of freedom achieved by extinguishing physical desire.

The importance of the physical human body was central to Tantric beliefs. Rejecting the traditional ascetic character of earlier Buddhism, Tantric Buddhism promoted the full engagement of physical experiences. But the ambiguous language of Tantric texts made it unclear whether erotic terms were to be understood only symbolically, or expressed concretely in physical acts.

One example is yab-yum, a sexual ritual symbolizing the union of opposites. Though monks adhere to the rules of celibacy, images of divine couples engaging in a sexual embrace are relatively common in the memorial shrines ("stupas") and monasteries of Tantric Buddhists. Traditionally, however, yab-yum is not to be adopted freely by followers. "Only when one can blow a hole through a pile of barley flour with one's mind-power," goes an old adage, "is one able to engage in yab-yum." Moreover, only followers who have received proper instruction in the images' esoteric significance are allowed to view them.

Some scholars view Tantric Buddhism as the most evolved and enlightened expression of the original Buddha's teachings; others revile it as a denigration of those same teachings. Critics cite Tantrism's practices as barbaric expressions of popular spirituality, which oppose the Buddha's original cautions against sensual activities. The Tantric tradition is most widely known today as Tibetan Buddhism.

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During the 6th century in India, a group of disenchanted Buddhist monks sought a new approach to spiritual insight and understanding. Eschewing the traditional "gradual enlightenment" path, which required years of study and complex ritual practices, these monks emphasized enlightenment as a direct, non-intellectual, and sudden experience. This version of Buddhism, commonly known as Zen (meaning "meditation"), later developed a unique interactive practice called "koans" as a meditative discipline for novices. Koans serve a dual purpose: To communicate some aspect of Zen experience, and to test the novice's competence in Zen understanding.

A koan is a riddle or paradoxical statement designed to push students into exhausting their logical intellect and egotistical wills, which, it is believed, prepares the mind to contemplate a more fitting, intuitive response. By the 12th century AD, koans had become a principal tool used in Zen practice, where students spent hours, days, and even months pondering a particular koan.

Koans deliberately challenge the logical tendencies of the mind to reveal the Zen perspective of the non-intellectual, non-dualistic nature of reality. One example of this "engaging without thinking" is the well-known koan, "When both hands are clapped, a sound is made; listen to the sound of one hand clapping." Other koans are in question-and-answer form, such as: "What is Buddha? Three pounds of flax."

Working through a series of koans (there are an estimated 1,700 in all), the student gradually breaks down the thought processes that are presumed to give rise to personal and spiritual conflict. If done properly, it's expected that within two to three years of beginning the koan practice, the student will experience a non-conceptual moment of insight ("satori"). It often takes another 10 to 15 years, however, to fully integrate the experience of transcending egocentricity.

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The Shinto religion emerged in Japan sometime around the third century AD. Shinto means "the way of the gods," and the gods themselves are called kami. These gods, it is believed, are found everywhere and in everything. Kami are considered responsible for all natural occurrences, so to communicate and establish good relations, Shinto developed two important rituals: one festive and one shamanic. These practices also provided religious unity in an ancient Japanese society otherwise divided by clans.

The festive ritual, called matsuri, is a regularly scheduled ceremony held in a shrine, where the kami--usually the guardian deities of a clan or village--are ritually welcomed into this special building. Worshipers offer food and entertain the kami with music and dancing. The kami is wined and dined, lauded and revered. At the end of the matsuri, a priest sprinkles the attendees with holy water and blesses them on behalf of the kami.

The shamanic ritual involves a miko, or female shaman, who allows herself to be possessed by the kami, which then speaks through her. This ritual helps Shinto followers determine the will of the kami. For example, kami are held responsible for agricultural conditions, so a miko may be used to find out why crops have failed, or conversely why a harvest was especially bountiful. Usually someone other than the miko asks questions of the kami.

The imperial family, on behalf of all Japan, occasionally performed these rituals to honor or seek guidance from an important kami, such as the sun goddess, Amaterasu Omikami. More often, however, individual clans used these rituals to appease and communicate with their particular ancestral kami. Because Shinto had no specific founder or sacred scriptures or fixed dogma, these rituals preserved a set of common religious beliefs in a constantly changing Japanese society, and as a result Shinto is still present in Japanese culture today.

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In the early part of the 18th century, St. Petersburg's opulent Summer Gardens were the site of celebrations on a scale befitting the personality of their proprietor and chief designer, Czar Peter the Great. Aristocrats and diplomats were invited to the tree- and statue-lined gardens along the banks of the Neva for what were called Assemblies. Guests were "offered" wine, beer, vodka, and corn brandy for a long series of toasts, many of them to the czar's health. No one dared refuse the drink, and those that could not walk from the gardens slumbered on benches and beneath trees.

Built in 1704 as part of Peter the Great's vision of a city by the sea, the Summer Gardens are modeled on the design of French formal gardens and feature intricately patterned flowerbeds, ponds, elaborate fountains, statuary, and sculpted shrubs and trees. Peter the Great, himself a gifted craftsman, oversaw the procurement of the marble from Roman and Venetian workshops and selected the artisans to receive the commissions. Italian sculptures mark the intersection of all the Garden's walks, and 60 white marble statues depicting scenes from Aesop's Fables are spread throughout. Other statues depict figures from Greek and Roman mythology, some historical figures, and themes that Peter believed most reflected the prosperity and greatness of Russia, such as "Truth," "Glory," "Seafaring," and "Architecture."

Peter the Great spared no effort in obtaining every plant and animal he wanted for his cherished Summer Garden. Spread among its 37 acres are lime and elm trees from Kiev, chestnut trees from Hamburg, and oaks and various fruit trees from Moscow. The tops of many of these were sculpted into cones, cubes, and spheres, and beneath some of them stood pagoda-style cages filled with rare birds. A lover of animals, Peter included an odd assortment in his Gardens--blue monkeys, porcupines, and sables in cages; and in the basins beneath some of the Garden's 50 fountains, fish and seals swam among the stone gargoyles.

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Religion in Norway was pagan until about 1000 AD, when Christianity finally took hold. Norwegian cosmology--native ideas about the origin and structure of the universe, and the place of humans in it--reflected the most basic elements of a harsh arctic environment, as well as the brutal combat common among warring North Germanic tribes. The Prose Edda, written around 1220 AD by Icelandic historian Snorri Sturluson, described this ancient creation belief.

In the earliest time, nothing existed except a yawning chasm. Icy mists swirled to the north, fire and blinding light stretched to the south, and a hard frost formed in the middle. The frost was poisonous because an evil influence was already at work. This frost produced Ymir the Frost Giant, a mighty and evil creature in the likeness of man.

A giant cow was also formed from the hard-frost region. Her milk fed Ymir and his children. One day the cow licked a block of ice and uncovered a giant, Buri. From Buri sprang a young Odin and his two brothers. Odin became chief among the heroic gods called the Aesir, who mirrored the Old Norse culture of a warrior aristocracy.

The three young gods and the frost giant could not live together in peace, and when the gods were old enough, they killed Ymir and dismembered him, forging the earth and sky from different parts of his body. Then Odin and his brothers carved out the first man and woman from two trees, and breathed life into them.

This creation myth was widely shared among different clans, and was symbolic of a culture where the martial virtues of strength, courage, and resourcefulness were admired. Conflict was regarded as natural, if not inevitable, and was typically resolved by violence. Warriors usually worshiped Odin, even though he was known for arbitrarily sponsoring and then abandoning mortal heroes.

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