#sha devotee

[beloved-of-storms-and-sands]

Мой арт доя моей аватарки. Изображающий меня, маленькую меня, Сутеха и Ша. Поздравьте меня с тем, что я не забыл как рисовать.))

Дуа Сутех, мой Красный Владыка! Дуа Ша, мой Красный Зверь!

My art for my profile picture. Depicting me, little me, Sutekh and Sha. Congratulate me on not forgetting how to draw.))

Dua Sutekh, my Red Lord! Dua Sha, my Red Beast!

[sakusaswifee]

“𝐁𝐑𝐀𝐙𝐈𝐋𝐈𝐀𝐍 𝐍𝐈𝐆𝐇𝐓𝐒”

𓆩༒︎𓆪 BRAZIL + OIKAWA & HINATA

Warnings: This story contains explicit sexual content including a consensual threesome between Oikawa, Hinata, and a female reader. Themes include mutual desire, shared teasing, light dominance, oral sex (f. receiving), praise, voyeurism, fingering, and soft dom/sub dynamics, emotional comfort, trust, and playful chemistry between all participants.

MINORS DNI, 18+ content ahead

No part 2

𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪

Brazilian nights were something else—humid, electric, and soaked in the kind of heat that made your skin feel too tight and your clothes too clingy. But it wasn’t the weather that made your blood run hot tonight. It was them.

Oikawa Tooru..cocky, golden-skinned, with that sinful smirk and glittering mischief in his eyes. And Hinata Shoyo..sunlight incarnate, all soft gasps and explosive energy, his laughter a melody you’d started to crave more than air. You never meant to get this close to either of them. One volleyball match turned to two, turned into sunset smoothies and teasing jabs that always lasted a little too long. The three of you were inseparable now, always gravitating back to each other like planets locked in gravity.

So how did it come to this?

The small, open windowed apartment buzzed with leftover music from a beach party. Your thighs still sticky with sweat, mouth tasting faintly of rum. Oikawa was sprawled across the couch like he owned it, his fingers lazily tracing the hem of your shorts, eyes half lidded as he watched Hinata kneel between your legs on the floor, blushing furiously, but his hands bold as sin.

“This is unfair,” Hinata murmured breathlessly, looking up at you like you were some kind of sacred offering. “You’re too pretty.”

You were about to respond when Oikawa’s lips grazed your neck, voice like dark velvet. “Mmm then help me worship her properly, Shoyo.”

And just like that, the teasing turned into touches. Tongues. Whimpers swallowed between them as they shared you, together. Heated palms against your skin, soft kisses trailing from collarbone to hip, until you didn’t know whose mouth was where, only that you were trembling and breathless and adored.

They weren’t rivals anymore.

They were your devotees.

Their hands were everywhere.

Hinata’s palms were warm against your thighs, spreading them slowly, reverently, as if he couldn’t believe he was allowed to touch you like this. His lips were parted, breath shallow, cheeks flushed the most beautiful shade of red as he kissed down your inner thigh..soft, hesitant at first, until he heard the way your breath hitched. That was all the encouragement he needed.

“You’re so wet already,” he whispered, almost in awe. “Is it..is it ’cause of me? Or Oikawa?”

You didn’t even get a chance to answer.

Oikawa leaned in close from behind, his hands sliding up under your shirt to cup your breasts, fingers teasing your nipples through the lace of your bra as he nipped your ear. “She’s dripping because we’re here, Shoyo” he purred. “Look at her. Our pretty girl can’t take her eyes off you.”

You gasped as his thumb rolled just right, back arching into his chest. Hinata, emboldened, lowered his mouth to you, tongue flicking out, hesitant and shy at first..until he found the rhythm that made you cry out and clutch his hair.

Oikawa grinned against your neck, rocking his hips subtly against your ass, letting you feel how hard he was through his shorts. “You feel that, baby?” he groaned. “That’s what you do to us. You’re the reason we’re so fuckin’ desperate right now.”

The room was thick with heat, the scent of sweat and arousal mixing with the faint ocean breeze coming through the window. Hinata’s tongue moved faster now, more confident, while Oikawa’s fingers slipped beneath your waistband, sliding down to tease you in tandem. One boy worshipping from below, the other whispering filth into your ear like you were the only religion he believed in.

Your legs were shaking. Your mind hazy.

And you hadn’t even taken off your clothes yet.

“Gonna fall apart on us already?” Oikawa teased, though his voice was breathless, his fingers gliding over your clit in slow, teasing circles as Hinata’s tongue never stopped working you over, hungrier by the second. “Thought you were gonna last longer, sweetheart. But look at you..trembling like this and we haven’t even fucked you yet.”

“F-Fuck,” you gasped, nails digging into your own palms, hips caught in that maddening rhythm between them both. Your body burned, heat coiling tighter in your belly, pushed closer and closer with every flick of Hinata’s tongue and every filthy whisper from Oikawa.

Hinata looked up from between your thighs, lips shiny, face flushed. “Can I…? Please, I wanna be inside her..” he murmured, breath hot against your skin. “I’ve wanted to feel her since that night we all danced…”

Oikawa chuckled darkly, nipping your neck one more time before letting go of your breasts. “Then come here, Shoyo. Let’s make her feel everything.”

You barely registered the way your clothes were tugged down, how eager hands stripped you bare. Hinata kissed up your stomach as he settled between your legs, his cock hard, flushed, and twitching as he lined himself up..gently, carefully, like he was afraid of hurting you.

But the moment he slid in?

You both moaned.

“Fuck, you’re tight,” he whimpered, burying himself deeper, gripping your hips as his eyes fluttered shut. “So warm, so soft, I—”

Oikawa was behind you again in seconds, lifting your leg, spreading you wider, his own cock pressed against your ass as he bent close. “Don’t be shy, baby,” he murmured, kissing your jaw. “Let him fuck you. Let me watch you come undone for both of us.”

And then Hinata started moving—slow at first, gentle, rocking into you like he wanted to memorize the shape of your body from the inside. But that tension was building again, that fire rising fast, especially when Oikawa’s fingers found your clit again, rubbing tight, fast circles.

It was overwhelming.

Too much.

And not enough.

“Look at you,” Oikawa growled, voice thick with need. “Look how fucking beautiful you are like this..between us, shaking, moaning, ours.”

Your back arched. Your body clenched. And then..

You broke.

With a loud cry, your orgasm crashed over you like a wave, your body convulsing as Hinata gasped, hips stuttering, chasing his own release as he groaned your name like a prayer.

But it wasn’t over.

Not even close.

Oikawa’s voice was low, sinful in your ear. “Good girl,” he purred. “Now it’s my turn.”

𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪 𓆩༒︎𓆪

[tusk-rumours]

i am a firm devotee of the sha la la’s in unknown/nth

[chanoyu-to-wa]

Nampō Roku, Book 7 (69a):  Hakata [博多] and its People; and Rikyū’s Status as the Teacher of the Nation.

69) In Hakata [博多], with respect to the place called Sode-no-minato [袖ノ湊], in this famous locale [were living] a number of very wealthy people¹.  Many of them were practitioners of suki [数奇], poets, and devotees of fūryū [風流]², and [many of them became] Rikyū’s disciples [during his stay in the area]³.  Then later [after Rikyū had returned to Sakai], many people [from Hakata] also went to Sakai in order to inquire [into Rikyū’s style of chanoyu]⁴ -- even this monk knew people [who made the trip to Sakai] simply for this purpose⁵.

    At the end of Rikyū’s diary, Rikyū recorded the names of [his contemporary] suki-sha, divided province by province.  Especially notable were Yamashiro [山城], Yamato [大和], Ōmi [近江], Setsu [攝], Kawa [河], [and] Izumi [泉]⁶.  Apart from these [provinces], and except for Hakata [博多] in Chikuzen [筑前], there were not many chajin [elsewhere in the country]⁷.

    Since, in particular, it was [always] a question of obediently accepting [Ri]kyū’s teachings [in the areas under his influence]⁸ -- because they believed that only this was the true [way to practice tea] -- to that extent [the practitioners of] the chanoyu of the capital should be ashamed [that they spurned or denigrated the other ways that chanoyu can be practiced]⁹.  Doubtless, this is the case -- or so, at least, they say¹⁰....

_________________________

◎ The text of this entry is problematic, because it appears to be a curious amalgamation of three, somewhat contradictory, sources.  This is why I chose to format the translation as I have, despite the fact that the original consists of a single, undifferentiated block of text.

    The first of these (which is discussed in footnotes 1 and 2) appears to read like a diary entry -- and so is completely consistent with the nature of entries 67 and 68 (which describe Rikyū’s impressions of Hakata and its people)*.

    The second (footnotes 3 to 7) appears intent on elevating Rikyū to the status of something approaching a National Teacher -- arguing that anyone with any right to consider themself a chajin or suki-sha had, necessarily, to have been numbered among Rikyū’s disciples.

    The last section (footnotes 8 to 10), meanwhile, appears to push against this glorified version of Rikyū, apparently rejecting the idea that his was the only way that chanoyu could (or should) be practiced. ___________ *It appears that Rikyū, unlike his lord Hideyoshi, was relatively free to move among the citizens of Hakata, so he could observe things first hand.

    Hideyoshi would not be allowed to enter the city until 1592 (at the invitation of Kamiya Sōtan, who, in effect, acted as Hideyoshi’s sponsor, and vouched for his behavior), just prior to his launching of the invasion of the continent....

¹Hakata, Sode-no-minato to iu-tokoro ha, mei-sho ni te fūki no hito ōku　[博多、袖ノミナトヽ云所ハ、名所ニテ富貴ノ人多ク].

    Sode-no-minato [袖の湊] was a narrow, artificial anchorage* (between a small peninsula and what became an island -- the island has now been artificially joined to the shore on its narrow end) within the greater Hakata bay.  Currently the international ferry and other passenger ships dock on the wharf on what had formerly been the island.  The name, which means sleeve-harbor, was given because this narrow strait resembles an arm.  I have written the name (in red) on this pre-modern map, which shows the bay as it was during the Edo period.  (This map gives convincing visual impression of how this name was most likely derived).

    Mei-sho ni te fuki-no-hito oku [名所にて富貴の人多く] means in this famous locale many wealthy individuals (had built their residences).

    These people would have been the wealthy merchants directly involved in international trade.  The orange rectangles on the map show the locations of some of the most prominent houses -- with their warehouses located within their familial compounds. __________ *This artificial strait is supposed to have been excavated during the twelfth century, some say on the orders of Taira no Kiyomori [平清盛; 1118 ~ 1181], in order to increase the wharves (which thereafter lined both sides of this artificial anchorage).

²Suki-no-hito, ka-jin, fūryū-no-hito amta ari　[数奇ノ人、哥人、風流ノ人アマタアリ].

    Suki-no-hito [数奇の人] means practitioners of suki [数奇], in other words people involved with things like chanoyu, incense, and flower arrangement.  Again, it is important to point out that the word used in the original is suki [数奇], not suki [数寄]*.

    Ka-jin [歌人] are people who are practicing the Way of Poetry; living the life of a literatus.

    Fūryū-no-hito [風流の人] means people devoted to cultural activities (perhaps involved in several different endeavors -- so they cannot be assigned to one category or another), on an “amateur” level†.  According to one argument, these were originally people who pursued these activities as ways to cultivate their samadhi‡.

    Amata ari [數多あり] means (such people) are there in great numbers.  During the Edo period, it was generally persons of means who could indulge in such practices on a regular basis. __________ *Suki [数奇] is a term that appears to have been brought over from Korea; suki [数寄] is a meaningless compound that was created simply as a way to distance it from (or, rather, deny) the Korean roots of the argument.

    For Rikyū’s explanation of the meaning of the term suki [数奇], the reader is asked to refer to sub-note “†” under footnote 30 in the post entitled Nampō Roku, Book 7 (61b):  Appendix:  Two Purported Texts of Nambō Sōkei’s Rules of Purity for the Roji and Sō-an.  The URL for that post is:

https://chanoyu-to-wa.tumblr.com/post/721678431500288000/namp%C5%8D-roku-book-7-61b-appendix-two 

    His explanation is found, in his own handwritten note, glued (by his son Dōan) to the beginning of the second scroll of the Chanoyu san-byak’ka jō [茶湯三百箇條].  This manuscript, on which the explanatory notes were written by Dōan and his disciple Kuwayama Sōsen, was drafted by one of Jōō's most important disciples, the daimyō Uesugi Kenshin [上杉謙信; 1530 ~ 1578].

    Rikyū’s words are lucid, and powerful; and this brief document provides us with the most rational and accessible interpretation of suki that I have ever encountered.  Indeed, it leads one to conclude that the Edo period personages who attempted to explain the matter were either misinformed, or they were simply fabricating something in order to address the exigency of the moment.

†In other words, such people participated in such activities because they enjoyed them, rather than as a profession (from which they derived an income).

    The professionals tended to look down on such people, because they were too emotionally involved in their pursuit.  Thus, they could not dispassionately distance themselves from the activity.  As an example, a professional buys a chawan as a monetary investment (because he calculates that its value is likely to increase); an amateur buys a chawan because he likes it, and believes it will fit in nicely with his other utensils, allowing him to arrange a set of utensils that are pleasing to his eyes.  The amateur looks at the chawan; the professional looks at its box and collection of supporting documents.

‡Because they did not conform or dedicate themselves to one specific practice (such as chanoyu, or ikebana, or poetry), they were looked on as cultural outliers, and even freaks.  Eventually the definition of fūryū-jin [風流人] came to focus on the negative aspects of the (perceived) lifestyles of these nonconformists -- such as their dissipation or sexual abandon -- which is a uniquely Japanese way of “dealing with” anyone who is “different” from the group.

³Kyū no montei to nari　[休ノ門弟トナリ].

    Kyū no nomtei to nari [休の門弟となり] means (these people) became Rikyū’s disciples.

    This, of course, ignores the fact that local ways of practicing chanoyu had existed in Hakata as long as they had in Sakai*; though it is to be expected, given that this entry was written by supporters of the Sen family's school. ___________ *In fact, records from the period suggest that there was an intense competition to seduce Hideyoshi away from the arms of the chajin of Sakai, and encourage the more opulent side of his character (particularly after the establishment of the tea village in the Hakozaki pine-barrens, where, as mentioned in entry 67, the chajin of Hakata tried to outdo their counterparts among Hideyoshi’s tea officials through the sheer magnificence of their approach to chanoyu -- by lugging many of their treasures out into the wilderness, where the contrast would be even more striking).  It cannot be said that the tea-men of Sakai always came out on top.

⁴Sono-nochi, Sakai ni tazune-kuri-shi hito mo ōshi　[其後、堺ニ尋來リシ人モ多シ].

    Sono-nochi [其の後] means after that, thereafter, afterwards.  In other words, in the months and years following Rikyū’s visit to Hakata.

    Sakai ni tazune-kuri-shi hito ōi [堺に尋ねくりし人多い] means many people went to Sakai to ask about (the practice of Rikyū’s style of chanoyu).

⁵Kono-bō mo shiruhito ni naritaru-mama ari　[コノ坊モシル人ニ成タルマヽアリ].

    Kono-bō [この坊] means Nambō Sōkei.

    Shiruhito ni naritaru-mama [知る人に成りたるまま] means people known (personally) to (Nambō Sōkei) who actually did just this -- people who made the trip from Hakata to Sakai simply to inquire into Rikyū’s style of chanoyu.

⁶Kyū no nikki no owari ni, kuni-kuni no suki-sha wo wakete shirushi wo kare-taru ni, Yamashiro, Yamato, Ōmi, Setsu, Kawa, Izumi, ha kakubetsu　[休ノ日記ノ終ニ、國〻ノ数奇者ヲ分テシルシヲカレタルニ、山城、大和、近江、攝、河、泉、ハ各別].

    Kyū no nikki no owari ni [休の日記の終りに] means at the end of Rikyū’s diary*, notes written on the end paper.

    Kuni-kuni no suki-sha wo wakete shirushi wo kare-taru ni [國〻の数奇者を分て記しを彼��るに] means that Rikyū recorded the names of the suki-sha province by province.

    Yamashiro [山城] refers to the area around Kyōto.

    Yamato [大和] refers to the area around Nara.

    Ōmi [近江] this is the area around Shiga.

    Setsu [攝 = Settsu, 攝津]† refers to a province that included parts of northern Ōsaka Prefecture and Hyōgo Prefecture.

    Kawa [河 = Kawachi, 河内] was another province that was made up of the eastern part of Ōsaka Prefecture.

    Izumi [泉 = Izumi, 和泉] was a small province made up of the southern part of Ōsaka Prefecture.  Sakai was located in this area (and the administration of the province included the regulation of trade through this city-state).

    Ha kaku-betsu [は格別] means especially, particularly.

    In other words, Rikyū's influence was principally limited to the area around Kyōto, Ōsaka, and Nara. __________ *Perhaps the record of his experiences and impressions of their stay at Hakozaki, as a member of Hideyoshi’s entourage, during Hideyoshi’s Kyūshū campaign.  This document, if it ever existed, appears to be no longer extant, and is otherwise unknown.

    There are certain (rather obvious) parallels between these three entries (and probably portions of entry 66 as well -- before it was expanded into a discussion of fusube-chanoyu [燻べ茶の湯]) and portions of the Sōtan nikki [宗湛日記] -- which begins during the winter of 1586 as a record of Kamiya Sōtan’s [神谷宗湛; 1553～1635] experiences and impressions during his visit to Kyōto, Ōsaka, and Sakai, to meet Hideyoshi and the members of his court (the diary continues on until 1613) -- suggesting that these entries were either a fragment of an otherwise lost diary that Rikyū kept during his travels to and around Kyūshū during the spring and summer of 1587, or (more probably) a fabrication that attempted to suggest that Rikyū did so.  The purpose may have been to suggest that the chanoyu of Hakata owed more to Rikyū than its practitioners allowed, perhaps as an attempt to bring these chajin under the Sen family’s umbrella during the first century of the Edo period.  (Even in the 20th century, the chajin of Kyūshū considered themselves independent; and when the iemoto of some of the major Sen schools visited the area and offered to write hako-gaki for them -- the fires that were started by the bombing raids over Fukuoka during the World War had resulted in the loss of many of the boxes of the famous utensils of the region, giving the modern schools an idea that these people might be absorbed through association -- these offers were largely rejected with the comment that they, and their associates, all knew what the utensils were, since they had been in their families for hundreds of years; so no iemoto’s signature was needed to vouch for their authenticity....)

    Meanwhile, as for Kamiya Sōtan, he acted as Hideyoshi’s principal spy on the continent, in the run up to the invasion of 1592.

†In his list, Rikyū wrote Setsu [攝].  The name of the province was actually Settsu [攝津], so while Rikyu’s notation is an abbreviation, it nevertheless represents the name well enough to be identified.

⁷Sono-hoka ni Chikuzen Hakata-hodo chajin ōki ha naki nari　[其外ニ筑前博多ホド茶人多キハナキ也].

    Sono-hoka ni [その外に], as used here, means in other places, elsewhere.

    Chikuzen Hakata-hodo [筑前博多ほど] means except for Hakata in Chikuzen....

    Chajin ōi ha nai [茶人多いはない] means there are not many chajin (in other areas).

    In other words, the practice of chanoyu was limited to the region around Kyōto-Nara-Ōsaka, and to the wealthy townsmen of Hakata.  Elsewhere in the country there were people who practiced chanoyu, but they were largely few and far between -- and, in most cases, they could trace their roots back to people from one of the two parts of the country where chanoyu was most flourishing.

⁸Koto ni su-nao ni Kyū no fū wo ukete　[コトニスナヲニ休ノ風ヲウケテ].

    Koto ni [殊に] means particularly, especially.

    Su-nao ni [素直に] means obediently, meekly.

    Kyū no fū wo ukete [休の風を受け���] means Rikyū’s style (of chanoyu) is, or should be, accepted; it can also mean that his style should be supported or promoted.

    Understood in the context of the seventeenth century, “Rikyū’s style” means the kind of chanoyu that was being promoted by the Sen family and their satellites*.  So, in effect, this is arguing that the teachings of the Sen family† should be accepted in toto, without questioning, as being the true, correct, and only legitimate way to practice chanoyu.-- or, at least, that such was the case in Kyōto and its surrounding area. __________ *For example, Sōtan’s four principal disciples (known as the Sōtan shi-tennō [宗旦四天王], “Sōtan’s Four Heavenly Kings”):  Yamada Sōhen [山田宗徧; 1627 ~ 1708], Sugiki Fusai [杉木普齋; 1628 ~ 1706], Fujimura Yōken [藤村庸軒; 1613 ~ 1699], and Kusumi Soan [久須見疎安; 1636 ~ 1728].

    These four men did as much as Sōtan's actual sons (some would argue that they actually did considerably more, since his sons were busy serving as tea masters to the branches of the Tokugawa family) to proselytize the Sen family’s machi-shū style of chanoyu not only in the Kansai (Kyōto-Ōsaka-Nara) region, but also in the Kantō (especially among the residents of Edo).

†The late seventeenth century was the time when the daimyō were becoming restive, in matters related to chanoyu; and so this text is clearly an effort to propagandize against their agitating.

    The only problem was that this anti-Sen family movement (if it could actually be categorized as a “movement,” at least in the beginning) was the result of the Sen family’s teachings being at odds with things that the progenitors of these daimyō had learned directly from Rikyū (specifically, in the densho that had been addressed to them -- meaning that these things were written down, rather than being subject to lapses in memory).  In other words, these daimyō were advocating for a “return to Rikyū” approach to chanoyu.

    This conflict was entirely predictable, because Imai Sōkyū had promoted a more elaborate, but more secretive, version of chanoyu (wherein certain utensils had special traditional rules and usages associated with them, and which were supposed to be employed whenever, but only when, that utensil was being used), while Rikyū (whose approach had been to take one basic temae, and modify it only when changes in the actual utensils demanded such modifications -- so, for example, bon-date [盆立て; 盆點] employed the same basic temae as for an ordinary chaire, with the addition of those actions necessary to clean the tray inserted into the beginning and the end of the temae) had taught a style of chanoyu that was virtually its antithesis. 

    Unfortunately, Sōtan's personal uncertainty (his way of practicing chanoyu had been strictly limited by his poverty for most of his life; and he was unable to expand his technique late in life when circumstances required him to do so) meant that the Sen family was unprepared to respond to this challenge; which, in turn, provoked a violent rejection of the challengers.  But, while the Sen family were townsmen, the people they were attempting to suppress included some of the highest ranked daimyō of the day, and their opinions simply could not be brushed aside so easily.  As a result, the bakufu was forced to concede to their demands, and allow the practice of “daimyō-cha,” along side the machi-shū tea (based on Imai Sōkyū’s teachings) that was promoted by the Sen family.

    Imai Sōkyū’s approach, as always, reflected the way that things had been done during Jōō’s middle period.  (The reader is asked to recall that originally each meibutsu utensil had had its own special use, which was the usage created for it by its original owner; and that part of the responsibility of acquiring the object was that it was incumbent on the new owner to remain faithful to the original usage -- indeed, this alone was the basis for Jōō’s reputation as “the greatest teacher of his generation,” since, as a consequence of his ownership of more than 60 meibutsu utensils, it was also assumed that he was a party to the secrets of each of their use.)  So it was actually Rikyū who broke from what was commonly understood to be the central feature of tea practice among the machi-shū -- though his reason was because, unlike Jōō and the machi-shū, he had first trained in the secret gokushin tradition of the daisu, wherein the temae was always the same (with variations only proposed in order to accommodate the needs of specific utensils -- such as when the seiji unryū-mizusashi was used in place of a bronze mizusashi).  It was for this reason that Rikyu’s temae were both logically uniform, and wholly consistent, in a way that the machi-shū style of chanoyu could never be.  Rikyū’s tea had no real secrets, since the advanced temae were logical developments from the most basic ones; the business model of the machi-shū tea promoted by the Sen family, however, was based on counterintuitive secrets.

⁹Mono-goto shin-jitsu naru-yue, naka-naka no to-chanoyu mo hazukashiki-koto ōshi　[物ゴト眞實ナルユヘ、中〻ノ都茶湯モハヅカシキコト多シ].

    Mono-goto shin-jitsu naru-yue [物事眞實なるゆえ] means because everything (that was said above -- in other words, the argument that the chanoyu of the capital was entirely cast in Rikyū’s mold) is true....

    Naka-naka no to chanoyu mo hazukashii-koto ōshi [中々の都茶の湯も恥ずかしいこと多い]:  naka-naka no [中々の] means to a certain extent, verily; to-chanoyu [都茶の湯] means the chanoyu of Kyōto; mo hazukashii-koto ōi [も恥ずかしいこと多い] means (the Kyōto-style chanoyu) also has many things about which (its practitioners) should feel ashamed.

    The chanoyu of Hakata was monumental, awe-inspiring, grandiose -- spectacular to the point of overwhelming the senses might not even be an overstatement.  Their approach was the opposite of Rikyū’s simple style of tea.  Yet if we look at the writings of the chajin from the region around the capitol, we would get the impression that the Hakata tradition was irrelevant, or even non-existent.  As a result, because the people of Kyōto unquestioningly accepted Rikyū's sort of chanoyu (or what they assumed to be chanoyu in Rikyū’s style), it had degenerated into a mindless imitation of forms (without any true understanding of what one was doing).  This lack of creativity and mindless adherence to the rules was something about which its followers should rightly feel ashamed*. ___________ *Tachibana Jitsuzan was from Fukuoka, and so an heir of the chanoyu of Hakata, so it was unsurprising that he would have approved of this conclusion.

¹⁰Fushi-gi no koto nari to zo iu-iu　[不思義ノコト也トゾ云〻].

    Fu-shigi [不思議]:  shigi [思議] means to contemplate, study, meditate (on) -- something that one must ponder.  Fu-shigi [不思議], on the other hand, means that there is nothing to think about, nothing to question, nothing that should engender doubt:  the matter is obvious.

    In other words, even a cursory look at the way chanoyu is practiced in Kyōto (and, of course, due to the supremacy of the Sen family and their senior disciples throughout the Edo period, Japanese chanoyu in general) shows that this criticism is far from untrue.

    To zo [とぞ] gives the statement emphasis, rather like ending the sentence with an exclamation point.  However, it also suggests that something is common knowledge, that something is commonly believed and reported.

[mirutravelplan]

Hiking Spots Chandragiri

Looking for hiking spots near Chandragiri Kathmandu?

You can explore many hiking spots near Kathamndu. Thankot is the gateway of Kathmandu from the West in which you may discover many adventurous places. Here are 6 listings of hiking spots in Chandragiri, Thankot Kathmandu. You can explore the following hiking spots from Thankot like Indra Daha, Bhaleshwore Temple, Markhu, Champadevi, Matatirtha-chakhel, and Hattiban-Champa Devi-Bhaleshwar-toplang-Naubise

1. Indra Daha

Indra Daha is one of the engaging get-away spots for a day climb. It lies the north of Thankot. This spot is recognized historically and culturally. It is found 10 km distant from the middle of Kathmandu. You will start this hike from Thankot which takes around 2 hours. You can catch a public or private vehicle to reach out to Thankot.

During the walk at Indra Daha, you’ll discover the gentle wilderness and Bay-Berry trees. You may also find Rhododendron trees and Chinquapin nuts (Katus). The super sights views are the Manaslu range, Ganesh Himal, and the Langtang range. Moreover, you will find the sacred pond, Kazi Kalu Pandey’s Samadhi (Burial ground), and Manakamana Temple. Importantly, devotees come for worship and celebrate so this gets to be a sacred zone for people. Recently, the seeing tower has been built to view the 360-degree point.

In case you turn out to be hungry you will effortlessly find cafes and eating places out there. Above all, it makes you feel peaceful. Therefore, explore your one day hike and revels in the nearby area. Meanwhile, you can closely see the excellent view of Switzerland park, Chandragiri hills, and gumba.

Have a pleasing Trip!

2. Bhaleshwore Temple:

I found that Bhaleshwore Temple is one of the best hiking spots at the Chandragiri range I had experienced. That is simply 7km far away from Thankot. I went with my own circle of relatives with my backpack with few dry foods, sweets, and a bottle of water. During the hiking, I observed a dense forest full of nature with clean air. As we moved on we noticed a stunning scenario of Kathmandu valley. We also noticed lovely birds. If you are lucky, you would possibly come upon monkeys, wild animals like leopards, and wild buffaloes.

Firstly, I found Bhaleshwore Temple is more linked with the Hindu religion. You can find a temple that belongs to Lord Shiva. Moreover, this spot is about the myth of Devi Sati and Lord Shiva. Likewise, on the day of Holi Purnima people visit from different locations at Bhalewshwore temple to worship and celebrate Holi with their buddies and families. Another part of the tale of this hill is about King Prithivi Narayan Dha Dev.

Well for me, It takes around three hours from Thankot by walk. If you don’t want to walk, you may get the revel in of cable car to reach the Bhaleshwore Temple. It takes nine minutes from the Thankot cable car station.

We found the awesome view of the Dhaulagiri Himal range to the Everest range. Also, there is so many attraction at Bhaleshwore temple like a Statue of Prithvi Narayan Sha Dev, view tower, children park, pony ride. If you need to do night time live, you could live in a boutique resort. There you could additionally find cafes, fast food, and restaurant.

3. Thankot – Chitlang (Markhu)

Thankot-Chitalnga-Markhu is a standout among other Chandragiri hiking spot places from Kathmandu. It is additionally well known for the travel industry objective. To arrive at Chitlang, you can take a single-direction cable-car ticket from Thankot to Bhaleshwore Temple. After that, you can stroll down from the Bhaleshwore Temple and reach Chitlang. It takes around 1 hour to 1.5 hours. During the walk, you can explore many things like trout fish ranch, Bheda farm, Goat Cheese factory. Likewise, You can explore the village with the nearby. Another fascination is the chilling village itself since you can see the beautiful home, living blended social individuals, and theirs way of life. You can easily find a home stay out there. With a few hours’ walk, you can without much of a stretch reach in March. This spot is called Indrasarovar which is a Man-made hydro-power Dam. You can see lovely nature, lake, neighborhood food sources and the way of life of town individuals. One of the significant attractions at Markhu is touring and boating.

You can contact!

You can visit my facebook page to know other lovely places in and outside Nepal!

[gadgetsforusesblog]

Click to read People of all religions participate in Urs celebrations in Dargah of Sufi Saint in AP's Vizianagaram

Regardless of caste, creed and religion, hundreds took part in the celebration of the 64th Urs that began Thursday at the Dargah of Sufi saint Hazarath Shahensha Baba Khadar Auliya. Khadar Nagar of the Fort City’s Babametta wore a festive look and the festivities would continue until Saturday. Head of the famous Dargah Khaleelullah Shareer Sha Taj Khadari blessed the devotees and asked them to…

[odisha247]

Godabarish mishra

Godabarish mishra biography in odia, godabarish mishra childhood biography in odia, godabarish mohapatra story in odia pdf download, godabarish mishra balya jibani in odia, godabarish mishra jibani in odia, godabarish mishra life history in odia, godabarish mishra life story in odia, godabarish mishra biography in odia pdf download. biography of godabarish mishra in odia language. godabarish mishra essay in odia pdf 10 lines on godabarish mishra in odia language, godabarish mishra odia essay.Godavarisha Mishra is one of the great nationalist great thinkers who influenced the social, political, cultural and literary spheres of Odisha in the early part of the twentieth century. He was born on October 18, 24 in Srinivasan, Banpur. After Godavari’s pilgrimage, his parents named him “Godavari” because he had gained a son. Later, when the devotee Madhusudan visited Godavarisha’s school, he was surprised to hear his name. He called Godavari a female name and suggested adding “sha” to it. That’s what happened.

[beloved-of-storms-and-sands]

Наконец получилось сделать то, что так долго откладывал, а именно прибраться на своём святилище и разобраться с молитвами на стене, переписав их. Работа небольшая, но горжусь ею, особено если она сделана для Них.

Дуа, мой Идеальный Бог, Сутех, Дуа, мой Добрый Зверь, Ша.

[abitcoquettish]

The Holiday Gift Guide

You're cutting it close, but at least you'll win at gifting this year. A little gift guide (featuring things I've recently purchased and loved, too):

What to get everyone on your list (or, a list of things I’m eyeing, thinly veiled as a holiday gift guide). THE BEST FRIEND By Far mini Rachel bag THE SUNDAY SELF-CARE DEVOTEE Mount Lai The Jade Gua Sha Lifting Tool + facial massage balm MOM / MOTHER-IN-LAW / BOSS SK-II Facial Treatment sheet masks MENTOR / READER IN YOUR LIFE mini Byredo Bibliothèque candle + a Bookshop.org gift card THE LIFE…

[tipsycad147]

Taurus April Happy Birthday Quan Yin

By shirleytwofeathers

Quan Yin’s Birthday is commonly celebrated on the 19th day of the 2nd lunar month, which in 2018 falls on April 4. The birthday of the Goddess of Mercy is a celebration of the Bodhisattva (“Buddha-to-be”) of infinite compassion and mercy.

Alternate spellings include:

Kwan Yin

Kuanyin

Kuan Yin

Guanyin

One of the deities most frequently seen on altars in China’s temples is Quan Yin. Quan Yin, the Buddhist Heart of Mercy and Queen of Compassion, is no forgotten deity but among the most popular on Earth today. The most beloved of Buddhist deities, he or she is accepted not only by Buddhists but also by Japanese, Chinese, and Koreans.

On her birthday, young men and women come together and burn joss sticks and worship the goddess either in temple halls or court areas. Some devotees also offer oil for the lamp of Guan Yin. This is an offering meant for peace and health.

Common dishes served on this day include porridge, fried koey teow and noodles, which stays true to authentic Chinese cuisine. All dishes served at the festivities are typically vegetarian as well.

Quan Yin is the Bodhisattva of Compassion. In Sanskrit, her name is Padma-pâni, or “Born of the Lotus.” Quan Yin, alone among Buddhist gods, is loved rather than feared, and is the model of Chinese beauty.

She is a tireless, ever-vigilant protective guardian. Although her appearance is milder than that of a warrior spirit, she is no less powerful. Kwan Yin achieved nirvana but refused to leave Earth as long as any person still suffers. Kwan Yin vows that if you call her name in times of anguish, she will come and assist you.

There are three different dates celebrated as her birthdays; when she was born, when she achieved enlightenment and when she became a nun.

Guan Yin is known as Bodhisattva of the infinite concern in East Asian Buddhism. It is believed that Guan Yin can take different forms to help others. Therefore, she can be represented by either having a female or male body.

Goddess of Mercy was first described in the Lotus Sutra in the 5th century by Gautama Buddha. She was originally born a xian (holy spirit) reincarnated as a Human to help mankind.

It was told that she had the power to assume whatever form, whenever necessary to alleviate suffering, and to convey sympathy and compassion. She became a saint after her death, and was given the name of Guan Yin by her worshippers. It is said that anyone praying to the Goddess of Mercy would be cured of all illnesses.

This deity has been depicted as both masculine and feminine and sometimes as transcending sexual identity (with soft body contours but also a moustache).

The Lotus Sutra, or scripture, says Avalokitesvara (the deity’s Sanskrit name, meaning “the lord who looks in every direction”) is able to assume whatever form is needed to relieve suffering. He/she exemplifies the compassion of the enlightened and is known in Tibet as Spyan-ras gzigs, “with a pitying look.”

Kuan Yin, the Chinese name, means “regarder of sounds,” or “of the voices of the suffering.” The Japanese word for the deity is pronounced “Kannon.”

Women especially celebrate Kuan Yin. In Malaysia, hundreds of devotees bearing joss sticks, fresh fruit, flowers, and sweet cakes gather twice a year at temples dedicated to Kuan Yin in Kuala Lumpur and Penang to pray for her benevolence. (She is feminine there and in China, Korea, and Japan.)

At the old temple at Jalan Pitt, Penang, puppet shows are staged in celebration of her. In Hong Kong, Kuan Yin is honoured on the 19th day of the sixth lunar month at Pak Sha Wan in Hebe Haven.

Information collected from various sources.

https://shirleytwofeathers.com/The_Blog/pagancalendar/category/april/page/3/

[theheartroad]

Day 4

22 Day Spirit/God Souse Challenge

4. How did you think and feel when you first became the partner of a spirit/deity? Did you have trouble believing at first? What happened to make you feel confident that the relationship wasn’t fake or made up? 

I’m going to be honest-- I still have doubts. Even after everything that has happened, I’m human. I’m fallible. I have depression. I have trauma-based personality disorders and fears. I doubt myself and my worthiness... 

But it has changed my life so much and filled my heart with so much love that I know... Anything that has the capacity to affect me this much is real-- I don’t care what plane it’s on or what reality. It’s real.

...

I first had an inkling that a relationship might happen, or be expected of me, the first time I worked with Set, in 2014 or 2015-- after Anubis gave me the Big Reveal... In the first interaction I had with Set after that... Maybe he thought I would be on board... But I wasn’t. I wanted out. I didn’t want to remember any past life stuff. I didn’t even know who I was in this life. I was fresh out of a toxic, abusive relationship that shattered me mentally and emotionally, and I couldn’t cope with everything. So, he told me to take time for myself and come back later. 

When he came back, and said, “You should date me!” I laughed and pushed him away playfully, like he was joking. But he meant it. And I knew he meant it. We fell into bed pretty quickly after that. 

He was also very demonstrative with shynchronicities. <3 Hearts everywhere and songs and, just everything.... Small llamas that said “I love you” at the coffee shop... Everything that even vaguely resembled the sha animal coming out of the woodworks... And flirty, dirty jokes of course. Help with things...

I don’t think I’ve written about this anywhere else-- but before I admitted it was romantic on my end, too, I broke up with him for several weeks. I don’t want to explain in too much detail, but it was hard. It sucked. And ultimately I realized that-- while breaking up with a GOD helped me understand just how much autonomy I had and how much he respected it--- What I had broken up with him for was ultimately a misunderstanding. 

Before the misunderstanding that I broke up with him for, he basically said, “I can help you with personal empowerment-- but it will break you. It will hurt like fuck... and then it will get better by setting everything into place-- like re-setting a bone.” And I said, “Okay. Do it.” So he had me write down all of the evidence I ever had of him loving me, told me to hold on to that. To not forget that... ... and then he did The Thing.

Well.... That Thing turned out quite a bit longer and more drawn-out than I think he originally planned, because Things kept happening that just fucked it up even more... Misunderstanding on top of Thing => Horrific Nightmare.

After I broke up with him, in terror, he came to me in a half-asleep vision, in which he was ethereally beautiful with glowing red hair and skin made of gold, and he bowed to me and said, 

“I stand before you, 

humbled, 

by your bravery...”

...

I couldn’t describe the emotions I had then.

I’ll never forget that. 

...

That month or more is a little hazy, because I was still actively piecing parts of myself together, and he had been working with me on personal empowerment at the time... That whole thing was my “going through the storm” month with Set (that I think a lot of Set devotees experience with him). 

(I remember I wasted a whole watermelon that I had intended to share with him, because I was so upset and couldn’t bring myself to eat it. It was that bad.... I love watermelon. )

I wrote all of it down in my journals, at each new development, so I have it documented pretty well. I just haven’t written it out online yet because parts of it were so extremely personal and delicate. 

But. As awful as it was... Working through it did convince me of how much he really did care about me and love me unconditionally. That even if I broke up with him and told him to go away, he would respect that, give me space and time (again), and support me from the otherworld without being involved in my daily life. Without me thanking or acknowledging him.... Without anything in return... Just because he fucking loves me. He couldn’t go away completely, because he took on specific otherworld responsibility for my wellfare in this life that he can’t ignore. But he let it be clear that it did not mean I had to have anything to do with him if I didn’t want to.

I actually think a lot of the gods are like that for us... Supporting their precious loved ones from the otherworld even if we have no idea that they do, nor that they even exist... We don’t even have to be Kemetic, or give them praise or thanks... They still love us...  But that’s another story.

...

When that got cleared up, and I’d had long enough to recover and sort through all my feelings in hindsight... I approached him again. 

First I was very ~official~ and got out a negotiation sheet about the kind of relationship we could have, because I didn’t want there to be any more misunderstandings. We came to an agreement... 

Then we fell into bed again, which threw a wrench in the agreement. >_> Because... Feelings. 

But what the hell.

Sometime, you just have to throw your brain and your desire to control things out the fucking window.

Over time, I relaxed. I realized that I couldn’t pretend that it wasn’t romantic anymore. My trust in him had been tested, and something had shifted as we came out the other side. That trust grew. I could open up to him more and more, knowing I wouldn’t be hurt--  until I could allow in all of the joy he was offering. I wanted more. 

After making the “heart-bonded” vow, “to love each other as best we can, for as long as our hearts tell us to,” I’ve been trying to open up to the unknown and allow things to happen naturally-- knowing I, and he, and we, will be able to work through it. 

[jaskaler-blog]

15/04/19 - Further research into miniature portraiture

Equestrian portraiture was another way to express royal standing, as seen in an image of Maharana Sangram Singh of Mewar (2004.403). He sits on a rearing horse flanked by attendants holding fly whisks, following a long-standing convention of dynastic portraiture. A radiant halo further aggrandizes the king and references his dynastic descent from the sun god.

& lots of beautiful information about Indian miniatures! - At this time on the plains of Rajasthan, it was primarily Krishna, in all his varied roles, that fueled the pious devotional imagination of patron and artist alike. The stories associated with Krishna’s life formed the basis for a major pilgrimage tradition that especially focused on the region of Braj. In one image, Krishna appears as the auspicious seven-year old Shri Nathji in the act of lifting up Mount Govardhan to protect his devotees from a violent storm invoked by the god Indra (2005.342). He is dressed to mark a specific festival, and his physical form is based on one of the self-manifest stone sculptural images (svyambhu) that stood at the center of this devotional tradition.

Behrendt, Kurt. “Poetic Allusions in the Rajput and Pahari Painting of India.” In Heilbrunn Timeline of Art History. New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/rajp/hd_rajp.htm (October 2016)

https://www.metmuseum.org/toah/hd/mugh_2/hd_mugh_2.htm

Sardar, Marika. “The Art of the Mughals after 1600.” In Heilbrunn Timeline of Art History. New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/mugh_2/hd_mugh_2.htm (October 2003)

Shah Jahan’s rule was forcibly terminated by his son in 1658. Aurangzeb (r. 1658–1707) held increasingly orthodox Sunni beliefs, and his reign saw the decline of Mughal patronage of the arts. Early portraits of him do exist, and he commissioned some notable architectural projects such as the Pearl Mosque (in the Red Fort at Delhi), but in 1680 he banned music and painting from his court. The emperors who followed him were too weak and the state too poor to support the production of sumptuous paintings and books as before; under Bahadur Shah (r. 1707–12) and Muhammad Shah (r. 1719–48), there was a slight resurgence in the arts, but the 1739 raid of Delhi by Nadir Shah caused much of the city’s population to flee and the artistic community to be permanently dispersed. By the 1800s, the Mughals were nominally still emperors of India, but under the protection of the British.

The reduction of artists in the Mughal painting workshops by Jahangir, Shah Jahan, and Aurangzeb meant that a number of artists had to find new work, and many regional courts benefited greatly from the influx of former imperial employees. Painting at the Hindu Rajasthani courts such as Bikaner, Bundi, and Kota, and at the provincial Muslim courts of Lucknow, Murshidabad, Faizabad, and Farrukhabad, were all transformed as Mughal artists provided fresh inspiration. Among the important subimperial patrons of the early period was ‘Abd al-Rahim Muhammad Khan-i Khanan (1561–1626/27), commander-in-chief of the Mughal armies under both Akbar and Jahangir. A copy of the epic Ramayana (1597–1605)—with 130 illustrations (2008.359.23)—and six other manuscripts can be attributed to his atelier.

https://www.metmuseum.org/toah/works-of-art/55.121.10.21/

 ‘Mughal court painting during the reign of Jahangir’s son, Shah Jahan (reigned 1628-58), concentrated on portraiture’

‘Real portraiture was a novelty in India. Earlier Indian portraits did not attempt to capture a persons’ likeness, but concentrated instead on presenting recognizable symbols of their subejct’s rank in society. Starting with Akbar and gaining in number during their reigns of his successors, the new Mughal innovation of portraits with actual like-nesses became immensely popular’

‘in this peerless equestrian portrait, “every jewel, sash end, and whisker are as perfect as [Sha Jahan’s] smile”’

‘Note the emperor’s gold halo, a symbol of imperial power borrowed from European art.’

https://books.google.co.uk/books?id=TTk_DAAAQBAJ&lpg=PP1&pg=PA24#v=onepage&q&f=false

Divine Pleasures: Painting from India’s Rajput Courts – The Kronos Collections’ bt Terence McInerney 

[smarmykemetic]

Could you tell me more about the netjeri that you said Set sends you?

Sure! :> Be prepared for UPG and woo, lol.

I’ve nicknamed this entity “Rick” for convenience; I have a theory that he could be a Sha beast because he’s canine about as often as he is humanoid, and when he accompanied me to HSA’s palace one time, they chained him outside until I demanded he be given a room, and then they locked him in said room. (Later some servants were kinda rude to me for “being Setian” and were all bitchy about bowing to “Lord Set” when he showed up, so make of that what you will.) He also imitates Set’s energy and personality professionally, but I’ll get to that later.

We met -officially- when Set told me a year or so ago that he had to take off and he knew I didn’t know any warding techniques and didn’t always have my bearings Over There, so I needed a bodyguard/babysitter. He was probably just being protective, but Rick turned out to be pretty cool. He greeted me as if we already knew each other, and when I asked about it he pointed out some times I’d thought I was talking to Set; turns out it was actually Rick. One memory that sticks out was during my “initiation” all those years ago when I was scared of everything, Rick curled up over me in wolf/sha beast form while I slept, and told me “there are no monsters around willing to take me on”, so I could relax and sleep.

Anyways, whoever Rick is, he’s worked for Set for a long, long time. He usually refers to him as “the Red Lord” or “our master” or “your paramour” if he’s teasing me. He’s practical and stoic with a dry sense of humor, but I definitely get the impression he has a lot of respect and love for Set (another reason I think he may be a Sha beast). He usually calls me “kid” and ruffles my hair or noogies me, like a big brother or something. If we’re just sitting around Over There he’ll sometimes drink or offer me a beer, but generally he just bitches about work or having to deal with other gods…and seeing how he was treated at one of the NTRW’s homes, I don’t blame him.

In the group of entities I work with under Set, Rick is basically Set’s lieutenant. He’s told me that in addition to “babysitting” or fighting people for Set, he’ll send messages to other entities, including corporeal devotees. He sort of wears a Set mask and says the things Set would say, so long as it’s not anything particularly important. He told me he generally calls Set if there’s anything personal, emotional, or urgent being said. For example, sometimes I’ve reached out for Set and gotten Rick instead, asking me if I need something in particular or if he should “pass the message” along to Big Red. Their energies are very, very similar -it took me several months to tell the difference- so I wouldn’t doubt that a lot of the time I think I’m talking to Set, it’s actually Rick passing messages between us.

I leave Rick offerings on occasion since I’m not sure how much Set can “pay” him, and that won him over real quick, lol. Rick’s told me a lot about how things work between the entities that serve the NTRW in the Duat, and it’s pretty interesting. Other devotees of Set, try giving “Rick” a shout-out, maybe he’ll answer! :P

[gethealthy18-blog]

5 Types of Facial Massage for Naturally Beautiful Skin

New Post has been published on http://healingawerness.com/news/5-types-of-facial-massage-for-naturally-beautiful-skin/

5 Types of Facial Massage for Naturally Beautiful Skin

Table of Contents[Hide][Show]

My awesome friend Lauryn, host of The Skinny Confidential, is guest posting today! She’s the person I go to for all things skin care and lately she’s introduced me to the benefits of regular lymphatic facial massage. She’s such a pro, so thank you Lauryn for sharing your tips!

Hello Wellness Mama community!

I couldn’t be more excited to announce that Katie & I are doing a blog swap today. For those of you who are new to The Skinny Confidential, I’m Lauryn Evarts, a podcaster, author & entrepreneur.

Today I’m here to share some tips, tricks & techniques for my favorite subject: FACIAL MASSAGE!!

We’ll go over all the benefits of facial massage, 4 ways that you can do facial massage & Megan Markle’s favorite way to keep her face looking tight: ‘the buccal massage.’

After you’re done reading all about how to look contoured like a Kardashian, head over to The Skinny Confidential to read a Q&A with Katie. She’s talking all about her favorite wellness habits, how systems help her run a business & family smoothly, & her morning routine.

With that, let’s get into all things facial massage.

First, let’s get into the benefits & why you NEED to get on board.

The Crazy Amazing Advantages of Facial Massage

INCREASES CIRCULATION

YOU GET A NATURAL FACELIFT

ALL SKIN CARE PRODUCTS WILL ABSORB BETTER

PREVENTS FINE LINES & WRINKLES

IT WILL MAKE SKIN APPEAR MORE YOUTHFUL/YOUNGER!!!!

Plus, it just feels good. You can easily do facial massage at home, for free (!!), or you can go see a professional to do one for you.

Let’s get into all the ways you can do it at home, and what to ask for from your esthetician.

4 Ways to Give Yourself a Facial Massage

I swear by facial massage- I can’t even put makeup on without doing it now. My husband knows to give me an extra 10 minutes, at least, to do my everyday facial massage. It’s a thing now. It’s so easy & FREE!!

Let’s start with the easiest (and cheapest) and work our way up!

1. Your Hands

This one needs to begin with a huge shout out to my makeup artist & friend, Jules Wick. Jules told me to watch this YouTube video when I was feeling EXTRA swollen in NYC. No joke, I spent 20 minutes doing the whole video & FELT 239,743,247 times better!

Warning: after you do this once, you will never go back to putting makeup on a bloated face. What happens here is it kind of drains the lymph system while rubbing out fine lines & wrinkles. I work A LOT around the eye area. A lot of people with dark circles or puffy eyes want filler… I’m telling you, you don’t even need it if you become a regular facial massager!

2. Electric Facial Massager

This is something I’ve been experimenting with long enough to confidently say: IT WORKS. I’ve said it once & I’ll say it again… like Katie, I really don’t like recommending anything until I’ve tried it a lot. The integrity of The Skinny Confidential is important to me so I don’t want to recommend something that isn’t worth it.

This little vibrating machine is worth it! It’s not cheap, but I love it. Some girls like their Louboutins, I like my facial massager. I’d rather have a tight, wrinkle-free face than cute shoes. But that’s just me.

If you’re out there wondering how to get this device, ask for one for Christmas. By the way, this is not sponsored — just sincerely all about this massager. You go in little circles all over your face. I like to apply an organic, cold-pressed oil before massaging. Always use it before you apply makeup & really concentrate around the eyes so you don’t have those puffy under circles. I go as far as to do my neck because it really helps drain the lymphatic system.

I even use it on my chest sometimes. I’ll apply vitamin C serum & use it on my chest at night. Regardless, it wakes you up & gets the circulation going. You will feel dewier, tighter, and younger.

To go further here, the device is described as: “a micro-firming massage device that smooths the look of fine lines and wrinkles, boosts the absorption of your daily skin care products, and with 27,000 micro-firming massages per use, delivers a pleasurable ‘spa-like experience.”

I HIGHLY RECOMMEND THIS. This is something that anyone who is into skin will DIE OVER.

Here is a video further showing & explaining how to do this at home.

3. Gua Sha

If you haven’t heard of gua sha yet, let me fill you in. From Fashionista.com:

Facial gua sha is a massage technique designed to relieve tension in the muscles of the face, boost blood circulation and encourage lymphatic drainage to banish bloat. It helps break up fascia — the connective tissue that hugs muscles but can sometimes interfere with optimal circulation — and can even help to make your face look slimmer ( albeit temporarily). Devotees swear by its ability to ward off headaches and jaw pain and brighten skin (due to the boost in circulation). Some even consider it a Botox alternative for its ability to unkink settled-in muscle folds.

It’s so rejuvenating & repairs all your cells while fighting inflammation — which we always want. It’s an ancient Chinese practice & it just WORKS!

Personally, the rose quartz tools are my favorite because I heard that Cleopatra was a big fan of rose quartz crystals. She used to soak in a bath full of them, so yes, there is something beautifying & healing about the rose quartz tools.

WARNING: if you Google gua sha, don’t get scared! Facial gua sha is different than BODY gua sha. Watch the video and you’ll get it.

You can watch Mo (my facialist) do gua sha on my face in this video & check out some more of her techniques here.

4. Professional Lymphatic Drainage Facial

Ask for one next time you get off a flight & you just won’t believe the results. They’re so fabulous. Have the facialist go down your neck too.

Full transparency: sometimes this requires a little explanation. You need to tell them you want a lymphatic drainage facial that helps fight bloat because you’ve been traveling. Also let them know you’re dehydrated because after a lot of travel you most likely are dried out.

And lastly, tell them you’d love it if they also focused on your neck/chest. You should never neglect your neck, chest & hands. Paying attention to the face is great, but aging happens everywhere so PREVENTION IS KEY.

WHAT TO ASK FOR WHEN YOU GO FOR A LYMPHATIC DRAINAGE FACIAL:

 I really like to emphasize facial massage to whoever is doing my lymphatic drainage. You really need to drive this point because sometimes you can say it and they’ll only do the face for 5 minutes. I need 75% of the time to be focused on my face. Sometimes I’ll throw a little scalp massage in there too, if my hair hasn’t been freshly washed.

Tons of facial massage is the way to go — up the face and down the neck ( it’s really important to go down the neck because you want to drain all the fluid they’re moving from your face).

Brightening & tightening products

Gua sha tools, a jade roller, or cups for facial cupping are always welcome

I ask them to use anything that’s cold too. Ice globes, an ice roller, or a cryotherapy facial really gets me going.

I also love it when they heat my face up and cool it down at the end, but MOSTLY I ask them to just focus on lymphatic drainage — that means under the eyes and all around the face to rid me of puffiness.

There is no one facialist who is the absolute best. You just need to find someone with the energy & vibe that you love.

Before we go there, you should know about another type of facial massage that I’ve been doing recently. Buccal massage! Ya ya ya, it sounds weird, really weird if I’m being honest. Like the weirdest of weird. But bear with me because this is a hot tip you don’t want to miss out on.

Ok, so what is buccal massage?

It’s a facial that includes a rub down inside your mouth. The jaw-dropping part of the pampering involves a massage therapist or aesthetician kneading your inner cheek & jaw muscles.

AKA your new best friend if you get puffy easily.

It also happens to be Meghan Markle’s best-kept beauty secret. That’s right. Plus, it’s so easy. It’s even something you can do for free. It totally contours your mouth, jaw & cheekbones & really increases the production of collagen. How do I know this? Because I’ve done it 100 times with my favorite facialist in San Diego, Mo.

Typically, Mo will do a 30 minute facial massage, then 15 minutes massaging the mouth, & then ends with applying product. She gets super deep into the cheekbone area & drains the lymphatic system in the best way possible.

Meghan likes to have her treatment done by London-based facialist, Nichola Joss. Meghan says:

I do facial exercises from one of my favorite aestheticians, Nichola Joss, who basically has you sculpt your face from the inside out. I swear it works, as silly as you may feel. On the days I do it, my cheekbones & jawline are waaaay more sculpted.

Yakov Gershkovich as a leader in the buccal massage & facial massage movement. Yakov has even worked on me before. He’s so amazing & trained Mo too. You can watch my whole video with Yakov here.

Facial massage is a huge part of my routine & if you really want to target certain areas, like the buccal area, you’ll see even more results. It’s going to give you that model look that pulls the face in. It’s incredibly preventative, not just corrective, which I’m all about. It’s really the best natural treatment to tighten the face.

Facial massage really should be thought of like going to the gym. You go to the gym to train your body, so why not work out your face?

You also want to do this to drain your lymph nodes. The last time I went in to see Mo she said my buccal area was super full. Sometimes the day after, it can leave you a little sore, but the process isn’t painful at all, in fact it feels so good.

My facialist, Mo, AKA Heal Thy Goddess was kind enough to share her tips when looking for/getting buccal massage. Mo has been doing my facials for years & there’s something about her energy that just vibes with mine.

Anyways, here are Mo’s tips.

Tips When Looking for a Professional Buccal Massage:

Google & Yelp are your best friends. It’s hard to find estheticians that offer this so try finding someone who is dual licensed — meaning both an esthetician & massage therapist! These types of estheticians have extensive massage training. Alternatively, you may also find a massage therapist or chiropractor that offers this type of specialty massage.

Communicate. Communicate openly with your practitioner beforehand. Express your concerns & explain what you want to work on (AKA micromanage the situation ). Explain if you have TMJ, or if you want to focus on lymph drainage, etc.

Tell them what you want. Let them know if it feels like too much (or not enough) pressure, or if you want to focus more time on this dedicated area. Any good practitioner will want you to feel comfortable during the massage & ultimately satisfied with your experience.

Tips for Doing Buccal Massage at Home:

Use clean hands or even a glove to do the massage.

Using one hand at a time, use your left hand for the right side of your mouth, & your right hand for the left side. Enter the mouth with the thumb!

Proceed to massage using thumbs on the inside of the mouth & your four fingers externally. Massage starting at the corner of your mouth & moving towards the corner of your jaw (circular motions feel best). TIP: If you suffer from TMJ, chronic clenching etc., long strokes downwards on the masseter ( the big muscle that moves the jaw up & down) will help  to release excess tension.

Be gentle & slow! Take your time, & start off lightly. If you apply too much pressure, you may feel sore the following day. So start off easy & be mindful. A lot of stress & emotions are harbored in the jaw, so take it easy to start.

If you really want to optimize lymphatic drainage, make sure to massage down the sides of the neck afterwards. This way any excess fluids/toxins/lymph that move, have somewhere to drain & flow down through the neck (instead of staying stuck & giving you hamster cheeks!).

Doing intra-oral buccal massage is amazing for draining excess lymph, moving toxins, de-puffing the cheeks, & also for TMJ relief.

There you have it. Those are all my tips & tricks for facial massage, whether it’s at home or seeing a pro.

PREVENTATIVE MEASURES. BE PROACTIVE. Don’t wait until you’re 50… prevent the wrinkles from happening.

If you can’t tell, SKIN IS IN. My skin is a priority. You should take care of it every single day. Wash your makeup off, wear SPF everywhere, do your facial massage, invest in good products that work for you & use your oils.

Thank you to Katie & The Wellness Mama community for having me! Hopefully we’ll be doing another blog swap soon, but in the meantime be sure to check out Katie’s post on TSC for her tips on all things wellness, as well as her podcast episode where she talks all things wellness, how to optimize your life, parenting & how to build an online platform.

Do you guys have any beauty hacks to share that I absolutely have to try?!

x, lauryn

Lauryn Evarts Bosstick has turned her passion for beauty, wellness, and no-censor advice into one of the most distinctive blogs online today, The Skinny Confidential. Along with the blog Lauryn released her own book, The Skinny Confidential Lifestyle Guide and a BODY GUIDE, which is a monthly subscription service that includes new workouts and meal plans.

In partnership with her husband, Michael Bosstick, Lauryn hosts the cheeky entrepreneurial podcast, The Skinny Confidential HIM & HER, which just hit 55 million downloads. Lauryn works with the top tier brands while continuing to connect with her community on a daily basis.

The Skinny Confidential has been featured in SHAPE, Women’s Health Magazine, SELF Magazine, The Gary Vee Show, People Magazine, and Who What Wear. You can find her reading, writing, practicing Pilates, or cuddling her new baby Zaza.

Source: https://wellnessmama.com/424681/facial-massage/

[yogitarot]

David Frawley is known far and wide as a scholar of Vedic text and a Jyotish devotee/ practitioner. Mr. Frawley's English translation of the ancient texts is extensive and is considered extremely accurate in translation by Eastern and Western scholars.

Westerners have long been enchanted by the Shakti powers of the nakshatras ( nakshatras have many, many other significance as well.). Thanks to Frawley as well as many of his colleagues, westerners have accurate access to At anti powers.

Namaste