Line of life: Part I

ॐ श्री गुरावे नमः !

The life line as it suggests deals with the life in general, but as it is believed it does not directly convey the life duration, sometimes people simply measure their life line and conclude that they have a short or long life, but one has to be very careful reading it and concluding information from it, because there are many misconceptions and misunderstandings regarding this line.

Life line gives us the general information about the health of general life, the content of your life and duration of life is the last one, based on the curve and the area in the curve i.e. how many years would one person live, well as per Rishi's, in Kalyuga ( Current Yuga) the maximum life span of any human is not more than 120 years, most of them dwindle immediately after their retirement because, psychologically after working for 35 to 40 years, suddenly when they retire and are out in the open doing nothing but house chores or fooling around in the homes of their kids or with their grand children, or many of them I have seen start a fresh life, they start looking for new relations though the body does not support such an endeavour etc, but internally the day they retire, the mind tells them you are useless, the person starts feeling worthless and dies internally long before he actually dies. so death has more to do with the health of the Mind, Body and Soul, then just with the length of life line, so to measure one's duration of life in terms of earn ability, social life, personal and professional life, one should take in to account the length and quality of fate line, line of intelligence, and line of heart, Rachettes and also the line of Health of life (I will add this in my next post) then the quality of life line, finally the length of life line, once done, then check the size of your hand, check the palm length with the length of fingers, etc. once all these are put together, you can deduce, what would be your life like and the duration also.

Two extreme cases of this line are: One a very short life line reaching up to the level of inner edge of the thumb and stops, second one is a complete circle reaching up to the back of the palm, check for length and quality of other lines before concluding, like any other line, check for the health of life line i.e. color, depth, curve, marks and signs, particularly dot "." , and hash "#" and also for gaps, these are bad, and would suggest a possible break in the life at that particular time point, when this happens, almost all the major lines will also show similar effects, when I say break in the life, I mean the native might stop living when there is a dot and the line stops there, that is right the only truth we know"Death", but nothing to worry about, there will be more lives after this, it is a vicious cycle, if the line continues after the dot, it would mean that the native met with an life threatening accident or event but survived, in this case see for similar breaks and marks on the fate line and line of health also, at the same time look for a sister life line running parallel to the main life line inside the Venus mount, this kind of line is common in almost every women I have seen, particularly those who had difficult delivery, the sister life line sustains the life during those difficult hours, it is less common in Men.

The rules regarding the color, depth are common for all the main lines, Fig P5A shows various life lines based on the color and depth.

The above figure shows various lives lines based on the color and depth, the length of the line is full and the curve is also excellent, so a person with a life line in the figure P5A2 & 5 (again it depends on the thickness of the palm) will live a long and full filling life, the life will be complete in all spheres of modern life.

Fig P5B shows various types life lines, here we have to see the origin of the life line, the length, the curve, I have tried to keep the color and depth common for all, the first one is very normal but short and the curve is small and the Venus mount is greatly effected due to this flat arc, the life of the person will lack the emotional side pertaining to relations with family but the relation with others will be in excess, so lack of affection in home will be balanced by affection bought from outside, the lack of affection and also lack of ability to extend affection will effect the life spheres, the second one is a normal life line, complete by all means, this is the best life line one could ask for, a long and complete fulfilling life, balanced ability to receive and extend affection, the third one is in the excess side, the native will have too much attention in the home front and will lack external circles, but the positive side of this is the native will be very spiritual, spirituality breaks open from rejection in the family social circles, the length of the line though is full does not mean that the person will live 120 years, NO, the native whatever years he will survive will live the kind of life as described, it could be from 0 to 120 years, short life is 0 to 30 years, medium life is up to 70 years and long life is up to 120 years.

The second three figures, 4, 5 and 6 are complete life lines as far as life content is concerned, in these three figures, look at the origin of the life line and then the way it travels towards the wrist, no 4 is found in all those people, who had very sensitive parents, and had too much governance, so as the adage goes " Most governed is least governed and least governed is most governed, too much security makes people too dependent on family circles and hence develop a tendency to crave for such security all their life, this causes little problems in social interactions, no 5 is very common one, seen in all those people, who had a very normal upbringing, parental care, social care, and normal dependence on these circles and hence the curve of the right degree, I have already discussed this issue in the previous post on line of intelligence, because this clearly tells you the basic foundation of an individual, like by looking at the pattern, you can immediately get an idea, what kind of individual you are dealing with, the parental care could be from anyone, but if it satisfies the conditions, it is enough, No 6 is separated from the line of intelligence, this is found in case of orphans and completely neglected children, meaning independent development right from the beginning, in circumstances like, living in orphanage, living with very old grand mothers, living in bad foster care homes, living on the streets etc, the environment forces the native to fend for himself/herself, but during that phase if they get any parent like support, then the line of intelligence will huddle closer to the line of life, I have tried to show it little on the extreme side to emphasize the point that, the native with this kind of line would lack complete social coverage of any sort, from this point you can deduce the % of social affection one got during their initial years and this basically forms the basis or foundation of the natives adult life and how one interacts with others etc. One very important point is if any one of them during their growing years get an opportunity to develop skills to cover their deficiencies then it becomes little difficult to figure out, but the pattern will still be reflecting the kind of initial life one had.

The other thing I could not show in the figures is the pattern below the index finger, one has to look is the no of lines entering the life line on the right side edge of the palm i.e. below the index finger, this would indicate the no of souls, which tried to enter the body of native during conception in the womb. more lines would indicate more split personality, one line is in very normal and simple people, I feel the souls compete with each other to enter the body, and the one with more suitable karmic points succeeds, but during this process, they do create a disharmony in the native Mind and Body, which sometimes goes a very long way causing trouble and misery to the native, blessed are those with just one line.

Fourth point is look for small lines entering the life line below the Index finger, these lines are extra energy needed to sustain the life force in the native during his/her initial years.

look for Island like circles in the initial segment of the life line and line of intelligence, this would suggest some kind of mystery attached with the natives birth, try to find out from your mother or elders for any event that came to their knowledge or was discussed during the birth of the native and a island would also suggest neglected by parents for that much time.

Fif P5C shows various lengths, marks and signs, No 1 is complete, No 2 is medium and stops meaning the native might stop living his normal life and instead move away from the social circles, and if there are no marks or signs, look for the health of other major lines and if all are effected like this, then the native might have a medium life, again, If the native starts Yogic and Pranayama to improve or sustain the life force, then the line would change and the duration and quality will also change, No 3 is a very short line, look for same signs and conditions but the duration and the quality of life of this native will certainly be incomplete by many ways. No 4 is a short life line with a black dot, this is a indication of abrupt ending of life force, but if the line continues after a gap, then the native struggled to survive and came out a winner, a parallel life line in the inside is a life sustaining line in the difficult times.

A hash "#", suggests surgery, this mark would be slightly towards the center of the palm, the no of surgeries can be seen with no of "#", signs, it is again very common in women with Cesarean sections, and men with surgeries to their reproductive systems and abdomen.
Circles, islands, triangles, squares, all these are due to lack flow of life force and form a reservoir of the energy, but if channelized properly can lead to very beneficial life, or once it takes it own course, there will be too many options and to many distractions in the life of the native.

I have not seen any hand till now without any life line, No 6, if available please send me a scanned picture of the palms both right and left with particulars to ianala@hotmail.ca, I would appreciate that.

Fig P5D show the ending of the life lines, No 1 is a good ending, No 2 is with a bifurcation, meaning the native will have choice to settle in his native land or in a foreign land during his/her last years. No 3 is a triangle formed with the fate line, meaning during that point of time in the life of the native, the native would find himself/herself standing right in the cross roads of life and too many choices might be available or no choice might be available which can be seen from the lines that pass from this triangle towards the Rachette or the wrist.

No 4 ends forming a circle close to the thumb the native will pass his/her last years in his native land, and it also shows Rachettes on the wrist, Rachettes are like graphs of your life, one look at the pattern and quality of Rachettes can give you the complete picture of the natives life, after deducing the approx. length of the life, divide that number with no of Rachettes one has, each one will give information about the overall health of the natives that part of life, No 5 shows life line ending towards the mount of moon it would mean the last years in a foreign land and could be spiritual too.

No 6 shows life line merging with the fate line, this has more to do with the fate line then with the life line, the natives fate was entirely dependent on the parents life pattern, earning source etc. Horizontal lines in the Venus mount area or inside the Arc formed by the line of life are the influence lines from the natives family side and if they cut the life line or any other major line and travel all the way up to the four upper mounts, Mercury, Apollo, Saturn and Jupiter, that would suggest that the influence of that familial source would influence that particular aspect of the natives life, small lines ending inside the life line would mean that the native does not entertain family members in his/her daily life events.

The most important thing which everyone is actually interested is the length of life, I have already given enough indication that it is not possible to measure the length of line with a scale and declare 'x' years, all the above given points needs to be considered and length of the life determined, but for pointing out the life events, one needs some scale, so the life line for this purpose can be divided in to segments of 5 years starting from below the index finger to the wrist, 70 years is taken as a basic figure for all purposes, then again 5 years in a small hand would be just few mm and in a very large hand, more than a cm.
The best way to increase the life span is by doing regular Pranayama, minimum three cycles basic pranayama morning and evening with chanting Gayatri Mantra would enhance the life force and will help the body last longer, in case not able to do so, does not matter, there always is a next life:-)

More to follow.................need some time.:-)))))

ॐ नमः शिवाय!

Surya Ianala, April, 2007

Mahatma Gandhi

Mahatma Gandhi a Mystic

Mahatma Gandhi (Mohandas Karamchand Gandhi) during freedom struggle

Gandhi in the uniform of a sergeant of the Indian Ambulance Corps. He served during the Boer War (1899).

Mohandas Karamchand Gandhi was born into the Hindu Modh family in Porbandar in 1869. He was the son of Karamchand Gandhi, the dewan (Prime Minister) of Porbandar, and Putlibai, Karamchand's fourth wife, a Hindu of the Pranami Vaishnava order. He was born into the vaishya, or business caste.
In May 1883, at the age of 13, Gandhi was married through his parents' arrangements to Kasturbai Makhanji (known as "Ba"), They had four sons: Gandhi was a mediocre student in his youth at Porbandar and later Rajkot. He barely passed the matriculation exam for Samaldas College at Bhavanagar, Gujarat. He was also unhappy at the college, because his family wanted him to become a Barrister.
At the age of 18 on Sep 4, 1888, Gandhi went to University College London to train as a barrister. His time in London, the Imperial capital, was influenced by a vow he had made to his mother in the presence of the Jain monk Becharjee, upon leaving India, to observe the Hindu precepts of abstinence from meat, alcohol, and promiscuity. Although Gandhi experimented with adopting "English" customs – taking dancing lessons for example – he could not stomach his landlady's mutton and cabbage. She pointed him towards one of London's few vegetarian restaurants. Rather than simply go along with his mother's wishes, he read about, and intellectually embraced vegetarianism, He joined the vegetarian society, was elected to its executive committee, and founded a local chapter.

He was encourages to read the Bhagvad Gita. Not having shown a particular interest in religion before, he read about Hinduism, Christianity, Buddhism, Islam and other religions. He returned to India after being admitted to the bar of England, but had limited success establishing a law practice in Mumbai, later applying and being turned down for a part-time job as a high school teacher. He ended up returning to Rajkot to make a modest living drafting petitions for litigants, but was forced to close down that business as well when he ran afoul of a British officer. In his autobiography, he describes this incident as a kind of unsuccessful lobbying attempt on behalf of his older brother. It was in this climate that (in 1893) he accepted a year-long contract from an Indian firm to a post in Natal, South Africa.
Civil Rights Movement in South Africa (1893—1914)

Gandhi read his first newspaper at the age of 23, and was prone to stage fright while speaking in court. South Africa changed him dramatically, as he faced the discrimination commonly directed at blacks and Indians. One day in court at Durban, the magistrate asked him to remove his turban. Gandhi refused and stormed out of the courtroom. He was thrown off a train at Pietermaritzburg, after refusing to move from the first class to a third class coach while holding a valid first class ticket. Traveling further on by stagecoach, he was beaten by a driver for refusing to travel on the foot board to make room for a European passenger. He suffered other hardships on the journey as well, including being barred from many hotels. These incidents have been acknowledged by several biographers as a turning point in his life, explaining his later social activism. It was through witnessing firsthand the racism, prejudice and injustice against Indians in South Africa that Gandhi started to question his people's status, and his own place in society. However, these events by no means explain why he inculcated non-violence instead of aggressive revolution.

At the end of his contract, Gandhi prepared to return to India. However, at a farewell party in his honour in Durban, he happened to glance at a newspaper and learned that a bill was being considered by the Natal Legislative Assembly to deny the right to vote to Indians. When he brought this up with his hosts, they lamented that they did not have the expertise necessary to oppose the bill, and implored Gandhi to stay and help them. He circulated several petitions to both the Natal Legislature and the British Government in opposition to the bill. Though unable to halt the bill's passage, his campaign was successful in drawing attention to the grievances of Indians in South Africa. Supporters convinced him to remain in Durban to continue fighting against the injustices levied against Indians in South Africa. He founded the Natal Indian Congress in 1894, with himself as the Secretary. Through this organization, he molded the Indian community of South Africa into a homogeneous political force, publishing documents detailing Indian grievances and evidence of British discrimination in South Africa. Gandhi returned briefly to India in 1896 to bring his wife and children to live with him in South Africa. When he returned in January 1897, a white mob attacked and tried to lynch him. In an early indication of the personal values that would shape his later campaigns, he refused to press charges on any member of the mob, stating it was one of his principles not to seek redress for a personal wrong in a court of law.
At the onset of the South Africa War, Gandhi argued that Indians must support the War effort in order to legitimize their claims to full citizenship, organizing a volunteer ambulance corps of 300 free Indians and 800 indentured labourers called the Indian Ambulance Corps, one of the few medical units to serve wounded black South Africans. He himself was a stretcher-bearer at the Battle of Spion Kop, and was decorated. At the conclusion of the war, however, the situation for the Indians did not improve, but continued to deteriorate. In 1906, the Transvaal government promulgated a new Act compelling registration of the colony's Indian population. At a mass protest meeting held in Johannesburg on September 11th that year, Gandhi adopted his methodology of Satyagraha (devotion to the truth), or non-violent protest, for the first time, calling on his fellow Indians to defy the new law and suffer the punishments for doing so, rather than resist through violent means. This plan was adopted, leading to a seven-year struggle in which thousands of Indians were jailed (including Gandhi himself on many occasions), flogged, or even shot, for striking, refusing to register, burning their registration cards, or engaging in other forms of non-violent resistance. While the government was successful in repressing the Indian protesters, the public outcry stemming from the harsh methods employed by the South African government in the face of peaceful Indian protesters finally forced South African General Jan Christiaan Smuts to negotiate a compromise with Gandhi.

A British-educated lawyer, Gandhi first employed his ideas of peaceful civil disobedience in the Indian community's struggle for civil rights in South Africa. Upon his return to India, he organized poor farmers and labourers to protest against oppressive taxation and widespread discrimination. Assuming leadership of the Indian National Congress, Gandhi led nationwide campaigns for the alleviation of the poverty, for the liberation of women, for brotherhood amongst differing religions and ethnicities, for an end to untouchability and caste discrimination, and for the economic self-sufficiency of the nation, but above all for Selfrule—the independence of India from foreign domination. Gandhi famously led Indians in the disobedience of the salt tax on the 400 kilometre Dandi Salt March in 1930, and in an open call for the British to Quit India in 1942. He was imprisoned for many years on numerous occasions in both South Africa and India.
Throughout his life, Gandhi remained committed to non-violence and truth even in the most extreme situations. A student of Hindu philosophy, he lived simply, organizing an ashram that was self-sufficient in its needs. Making his own clothes—the traditional Indian dhoti and shawl woven with a chakra, he lived on a simple vegetarian diet. He used rigorous fasts, for long periods, for both self-purification and protest. Gandhi's life and teachings inspired Dr Martin Luther King Jr., Steve Biko and Aung San Suu Kyi and through them the American Civil rights movement and the freedom struggles in South Africa and Myanmar respectively.

In May 1915, Gandhi founded an ashram on the outskirts of Ahmedabad, India and called it Satyagraha Ashram (also known as Sabarmati ashram). There lodged twenty five men and women who took vows of truth, celibacy, ahimsa, nonpossession, control of the palate, and service of the Indian people.

Under his leadership India won Independence on 15 August, 1947

ॐ नमः शिवाय!

Sianala, Jan, 2007.