He had been with him through trades to the Florida Panthers and, in , to the Vancouver Canucks. With luck, he would have a Stanley Cup ring or two to go with the Olympic gold medal he helped Canada win in the Vancouver Winter Games. But now, here was Luongo, on the eve of turning just 34, telling the world: "My contract sucks. Lupien started laughing. He laughed and he laughed.
And then, first opportunity, he phoned Luongo and laughed again, both of them. Gillis had indeed been saying it, couched in different words, for some time. The Canucks had tried, and failed, to trade their former captain and, for years, No. The media had been saying the contract was the problem, the fans had come to believe so, and the one to blame, obviously, had to be the player who signed the deal.
Unable to make the trade he wanted, Gillis had shifted to other drastic measures. He fired coach Alain Vigneault and brought in a coach notorious for slagging his own players in the media, John Tortorella. He dealt the goalie widely presumed to be the Canucks' new No. He announced that the goaltender of the future Canucks is, once again, Roberto Luongo.
This week Lupien and Luongo spoke again on the telephone. There was no laughter this time, but no tears, either. Lupien was fired, J. The conversation threw Lupien back nearly 20 years. It fell to Lupien to let Bergeron know that he had made the calls but no one was interested. It was over. Well, I'm going to see another doctor, try another pill. I need hope — do you understand, Gilles?
Lupien did, and does again. Roberto has a lot of guts. He was telling me 'I need a new message. I need new hope.
Lupien himself has new hope out of this — hope that the soap opera that has become Roberto Luongo and the Vancouver Canucks might soon finally be over. I think personally he's been treated like a piece of paper, a fourth-line player. Books, Literature, and Writing. Business and Employment. Education and Science.
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What if, the hours of wakefulness with the many more vivid activities and sense of immediacy, and of things happening within circumscribed laws is the tangible reality, while the period of death between two lifetimes were analogous to the state of sleep and dreams — presumably of recuperation and rest! This means that the time we spent during our wakeful life is what is more important and although we seemingly have less control during such reality, we end up learning more, are more awake and in which we can exercise our inherent potential better, try out different things and quite frankly, live more vividly as souls!
I am sure most of us will feel more comfortable and at ease with this conceptual framework, that gives more importance to our wakeful life, the consequences wherein are more palpable and real. But, karma, the tenacious thread of continuity that plagues our existence from one lifetime to another is very real and snares us back into consequences and repercussions, whether we like it or not despite our momentary escapades into the ambrosia of spiritual loftiness or other forms of denial. But, how can we utilize all this in astrology? Astrology deals with the tasks and growth of the incarnate consciousness, a subset, a fraction of the larger consciousness.
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Astrology reminds us of our freedom at the same time as it nudges us to recognize our responsibilities and the utility of engaging in wise action. Actually, the rashi or lagna kundali radix is also considered as one of the divisional charts and so there are in all sixteen viewfinders into human experience according to Parashara. As indicated by jyotishi Sanjay Rath, the swamsha or lagnamsha, the sign that rises in the navamsha chart is particularly significant in indicating all that which fructifies and is attainable in life, easily, the path of least resistance.
Additionally, there are indicators such as the moon, sun in the sudarshan composite chakra which is examined by superimposing three circular charts with the corresponding first houses formed by the ascendant, moon and sun , as well, the lord of the asterism rising at birth and that in which the moon is placed defining the starting point of the vimshottari dasha progression in life and the atmakaraka or the planet that is the most advanced in longitude in any sign in a chart.
Jaimini paddhati as the subset of Parashari jyotish has been called, describes in addition to the lagna, two other personal indicators, swamsha and karakamsha. Swamsha is the navamsha of lagna or navamsha lagna — the sign placed in the 1st house of the navamsha division chart while karakamsha is the sign in which the atmakaraka is placed in navamsha. As mentioned earlier, the contemporary jyotishi, Sanjay Rath in his translation of the sutras of Jaimini indicates that swamsha indicates that which is readily attainable in life to the self while karakamsha indicates that which the soul desires.
From a practical consideration, this raises some interesting possibilities, astrologically speaking: the mutual disposition of the swamsha and karakamsha would indicate whether current lifetime would be full of unfulfilled desires and unattainable dreams or would it be one of purpose and fulfilment?
The lords of swamsha and karakamsha would also have a say in this matter. Another way to look at this could be that the karakamsha indicates ones goals and tasks in this life for which one chose to be born. Swamsha, then would represent the lessons already learned and that one is comfortable with having crossed the bridge once or perhaps several times during previous incarnations and that can in some cases merely represent security blankets or even escapes from the rigours of learning for this lifetime.
Mutual relationships between the swamsha and karakamsha would indicate if the lessons are connected and continue from the past or are new ones entirely. There are at least two contemporary recommendations for karakamsha: the first one recommends using the navamsha sign in the rashi chart as the karakamsha lagna, all planets are in same rashis as the birth chart, only the lagna is the sign occupied in navamsha by the atmakaraka; the other method utilizes the navamsha chart itself, reoriented from the karakamsha lagna.
The karakamsha chart will have Meena as the lagna.
Notice that if we use the karakamsha- navamsha chart then the atmakaraka will always be in the first house, whereas, in the other arrangement, namely, the karakamsha-rashi chart, the atmakaraka can be in any of the 12 houses making more variations possible. Karakamsha Meena is in a trikona from swamsha. The means for this will be dharmic duty-bound and adhyatmic spiritually oriented , both of which make sense if one follows his life story.
Rahu represents cultures and religions different from ones own, while moon also represents Muslims due to its symbolic and pragmatic importance in that religion and its highest expression that some souls born into Islam have gifted the world with, in terms of poetry of Rumi, Khalil Gibran, Ghalib, Zafar etc. In the same chart, in the ninth house is Saturn the fifth karaka. It represents the path of austerity and hardship that Gandhiji took upon himself and also expected his close ones to follow.
The beautiful blend of gentleness, caring and stern discipline, shown through example and not mere words shows clearly. Here comes an illustration of fate creating all the opportunities. Not everyone with Rahu and moon in fifth and Saturn in ninth in karakamsha would exploit the combination and bring it to its glory obviously.
It helps to have Scorpio as the swamsha in this chart, which would indicate the natural flow of things. Austerity and a consuming sense of duty that came to Gandhiji so naturally and which he put to effective, earthy use has at times been misjudged as a shrewd political sense. We must not lose sight of the fact that he did not have a personal agenda or stake in all this and easily walked away from it all when the political drama became after satyagraha showered its fruits upon its harvesters.