In this course it is especially advisable for you to sit in full lotus position while you do your exercises. The reason for this is that it will keep you grounded and prevent physical damage while you engage in spiritual activities. In the lotus
position you place your feet on the opposing thigh in this manner:
The hands may be placed in various positions called mudras, which cause varying effects depending on the position. For our purpose, the well-known gyan mudra will be satisfactory:
Place your hands on your knees with the palms facing upwards and thumb and forefinger touching, like above.
Relax the rest of the fingers. This is the position that we are going to use throughout this course.

In this exercise we will complete the opening of the crown chakra. What I want you to do is to direct your energy through the chakra, like a pillar or an arm pushing open a circular door that opens much the same way a flower does.

One way of doing this is to set a point at about 2.5dm (~10”) above your head, and then establish a pillar of energy starting from inside your body and ending at that point, completely ignoring whatever is in its path. Practice this until you feel that the top of your head is no longer an obstacle to your energy so that you can easily at will extend your consciousness to above your head in this way.
EXERCISE 2: BE ABOVE YOUR CROWN CHAKRA
If you’ve mastered the previous exercise, this one will be easy. It simply consists of placing your consciousness above your crown chakra and staying there. The hardest part is as usual to maintain your focus and not fall prey to distractions.
Practice until you’re able to maintain this state for 20 minutes relatively easily.
During this exercise you are likely to have extraordinary experiences. You may for example become aware of a big circular light, like a white sun or star, that you see when you close your eyes. This is the light of your soul. If you have this experience, stay with it as the next exercise is about connecting with the spiritual realm and this experience means that you’ve done that already so then you’ve got a head start.

Very good! You’ve come a long way, my friend. Now we will take the final step and connect with the spiritual realm. The crucial change here is that instead of being above your crown chakra spatially, you use the crown chakra as a portal
so that the world above it is the spiritual world rather than your ceiling. Many of you have likely intuitively taken this step already but for those who haven’t, here’s what you do.
First, focus your awareness above your crown chakra as in the previous exercise but be careful to maintain the energy pillar down to your body so that you can feel your body.
Then, present the intention to connect with the spiritual world. You should experience a shift, as though something clicks into place or something comes into your field of experience. At this point, just relax and let it transpire. What
you experience now will likely be unique but one example is a brightness that comes from above and flows into you through the crown chakra and merges with you. Another example is the experience of a vast, dark space. The
common denominator is the sensation of eternity. Now try to stay with this for a while. Make yourself aware of what it feels like, this will make it easier for you to come back to this state of being later. Once you feel like you’ve got the hang
of it, you can experiment with rapidly disconnecting and reconnecting again. Eventually you should be able to easily connect no matter the situation. It’s actually possible to stay connected to the spiritual realm all the time, at least while you’re awake. In my experience you automatically close the crown chakra when you go to sleep so that may prove tougher.
OPTIONAL EXERCISE: EXPERIMENT!
Congratulations, you made it! The course is really finished now, the benefits such as peace of mind will automatically be granted as long as you stay connected, but as I said in the beginning the spiritual realm can also be used as a medium for spiritual activities. For example, try to communicate telepathically with the spiritual realm while you’re connected and see what happens.

The variations may not surprise someone familiar with embryology. Every mammalian fetus, after all, has structures that can develop into a uterus and fallopian tubes, as well as those that can mature into the sperm-transport system. But what is more surprising is the frequency of such intersex individuals at birth. One physician estimates that as many as 4% of the population is born sexually ambiguous. (–Students may note that this is an average of 1 in a class of 25; 40 in a school of 1,000; or about 10 million nationally.)

In our culture, however, most intersexual individuals are treated surgically or given hormonal therapy. They are transformed from their “natural” state in order to fit one of the two traditional sexes. Here, we can see the striking consequences of our sex categories: we are manipulating nature to make it conform to our assessment of “natural” types. That is, we must change nature because it is not “nature” according to our science.

We respond to intersexuality, then–both socially and scientifically–as an anomaly and therefore try to dismiss it, peripheralize it, even mask or eliminate it. Here, someone borrowing a feminist perspective is prompted to ask, “why?” Why do we regard human hermaphroditism as a disorder, rather than merely as a set of relatively infrequent cases; why as exceptions, rather than as expected variants in a diverse and complex system? Why is intersexuality “something to be feared or ridiculed,” as Fausto-Sterling phrases it, rather than “something to be celebrated for its subtleties”?

The suppression of intersexuality–and of plants and animals that do not fit our standard models of sex–illustrates a process of normalization. That is, we sometimes identify the most common, widespread or familiar occurence–or a measured average–as “normal,” or “natural.” While it is undoubtedly valuable in science to characterize patterns, the flip side of normalization is that uncommon, infrequent or unfamiliar cases can be recast as abnormal, pathological or freakish. We reason inappropriately, however, if we use the features of some individuals–even if they are a majority–as a standard to characterize all individuals. The 96% of the human cases that divide neatly into two sexes are not more fundamental than, or logically prior to, intersexuals. All are equally products of nature.

The authority we attribute to the majority, of course, reflects our democratic ideals. The behavior of the social whole is determined by the voice of the majority. Normalization in science or medicine implicitly assumes that the whole of nature can also be characterized by the majority–how “most” organisms function. The model of democracy applied to nature implies that each individual instance has had an equal role in the characterization and that therefore the descriptive label “normal” is justified. But recent studies on the widespread variation in stable body temperature help remind us that “normal” can be relative or an imposed category. We may need to clearly identify the political model as an implicit, but inappropriate guide for natural science. Exceptions matter.

The deeper problem philosophically is when normality carries with it a “normative” force–that is, when we assume that what is normal, ought to be normal. We use the term `normal’ to convey both facts and values, and thus we can easily shift without realizing it from a descriptive claim to a prescriptive claim. We can unwittingly commit the fallacy of moving from an “is” to an “ought.” Descriptive categories of sex can therefore subtlely become unjustified value judgements. –And one can see the possible consequences when those categories carry the authority of science.

Feminists remind us that for well over a century, to be male was to be “natural” or “normal”–through categories (and diagrams) expressed in biology, anthropology and medicine. Not to understate the case, the pervasive consequences for being female (i.e., “abnormal”) were predictable–but we would not say justifiable.

An examination of the philosophy of sex, then, is more than an excursion into some biological esoterica about five sexes. It is an exploration of the boundaries of scientific knowledge and of the misuse of scientific authority. The significance of discussing sex in philosophical terms can perhaps best be summarized by noting the importance of the topic in our lives. The first question we typically hear when someone announces a new birth is rarely, “Is the baby healthy?” or “How is the mother?” Rather, we seek a dichotomous category that is scientifically questionable: “Is it a boy or a girl?”

Today is a day without having become official, is mentioned in most of the world is not official just for governments not to publicize a day that probably do not respect.
So this day and disclose disclose the work of caring for the environment in which we live.
It is not necessary to repeat here what we do.
We know, just repeat out loud.

The giant Google has become involved, do not know whether its multimillion amounts, do something for her, but at least put your logo in the service of remembrance day. Although it is unclear, as is

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