Spirituality & Mysticism

L’article a pour sujet la personnalité extraordinaire du kabbaliste le Rabbin Levi Isaac Krakovsky (1891–1966), un des étudiants oubliés du Rabbin Yehuda Leib Ashlag (1885–1955). Krakovsky diffusait l’enseignement de son maître en Amérique en anglais, écrivait des douzaines de livres et essayait d’établir des yeshivot de Kabbalistes. Contrairement à son maître, il présentait un enseignement exotérique et une vision de diffusion de la Kabbale dans le monde entier. Son influence était minime, mais un de ses élèves était Shraga Philip Berg qui continuait son chemin et le complétait de plusieurs points de vue. L’article se base sur de riches matières archivales, parmi lesquelles de longues essays de l’auteur en manuscrit qui sont décrits ici pour la premiere fois. D’une telle façon, nous décrivons le dévelopment de la Kabbale en Amérique du début du vingtième siècle jusqu’ aujourd’hui.

There is the verbal paradigm and there is the nonverbal unseen spiritual paradigm. This paper advocates a spiritual view. Sacred scripture tells us we can only please God if we try very hard (diligently) to seek Him. If you believe God is present here and now and surrounds you with Himself, you can pray that what you ask will be granted "only if it serves your purpose and brings you glory, in Jesus's name."  When you read sacred scripture, you are struck in every verse by the writers' constant awareness of God. This is in stark contrast with the secular life in which one merely seeks the good life in harmony with one’s neighbour but without any awareness of God. When a child is very young she is aware of God, then from pre-school to university, the secular worldview is taught, and the secular media and the secular workplace prohibit God, or place faith in a negative light.

Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

Donald Winnicott's radical existential psychoanalytic understanding of transitional awareness and transitional relatedness is an amazing and little used doorway for today's psychotherapist and psychoanalyst. In today's cognitive clinical culture we have become cognitions tampering with cognitions. Life as cognition. Existential Ontology Winnicott's creative understanding of our capacity for transitional awareness and transitional relatedness intertwines both our personal psychology and our innermost experience of our own existential ontology. Transitional knowingness intertwines both our mind and our primordial awareness field. Our field of awareness knows the field of Being since awareness is the field of Being. Transitional awareness intertwines both our mind and our psyche. Donald Winnicott's phenomenological understanding of the self radicalizes our sense of self from being a representational picture or cognitive affective schema or synthesis of disparate psychological part's to a fluid sense of self as a direct experiential felt sense of ongoing continuity of Being. Our knowingness though the medium of awareness, opens for us the direct knowing of the experience of Being. The experience of Being is for us our sense of natural spirituality. Our liminal transitional awareness field opens us into the immediate ongoing intimate experience of Being. This experience of Being is of Being within our very own self and of Being within our very own relational life-world. Ordinary Personhood We, as a most ordinary person, can experience the unfolding movement of the experiencing of Being within our own self as our self, and simultaneously, the unfolding experiencing of our own being as the being-ness of Being which is the Being of the world. As we experience the Being .

It is not easy to understand the nature of the guru and understanding the nature of the guru can be bewildering. There is often bewilderment about the guru. One source of the bewilderment is that people think that the guru is an individual person and for most people the understanding that the guru is not a person has been foreclosed. The guru is not a person. And when people see and believe the guru is a person, such a belief will create illusions about the person whom they think is the guru, and their own relationship with the person whom they see as the guru will fall into various forms of the psychology of transference. Moreover, the true and pervasive nature of the guru will be concealed and the power of the guru limited and anthropomorphized, and politicized. To use Heideggerian language the ontic dimension will become the focus and the ontological dimension becomes foreclosed. In fact, the guru is not an entity, the guru is not a thing, and the guru is not even a being. The guru is the field of Being. The guru is the field of Being's manifestation of understanding, manifestation of protection and manifestation of self-revelation. The guru is the radiance of primordial awareness. The contemporary master of Kashmir Shavism, Swami Muktananda would teach, using the language of theology, " the guru is the grace bestowing power of God. " He would also say " The guru is your own innermost awareness and you must get beyond your mind to experience the guru as your own awareness. " Vehicle-ness It is also equally true that a person can be vehicle of the guru. Even you and I can be a vehicle for the guru. The light of the guru can manifest and shine forth through you and me, and through everyone. The power of the guru does not manifest only through institutional religious teachers as some would like you to think, but most often this manifestation is through

What is your view after reading this paper? Email your views to [email protected]

THE HEART OF THE MATTER:
The idea that every conceived human being is naturally evil, guilty, a sinner, or sinful, is itself child abuse and a blasphemous charge against God.

For the first time a detailed reconstruction of the Greek and Roman dismantling of the first university the Biblically cited School of On that trained Joseph and Moses. The first know polymath Vizier Imhotep was its most famous student and its vegan based teachings taught the Egyptians Pharaoh Mentuhotep II, Pharaoh-Queen Hatshepsut and Pharaoh Akhenaten and Queen Nefertiti as well as the Greeks Plato, Socrates, Pythagoras, Solon, Archimedes.

Carl Jung describes how the human unconscious is the hidden cosmological archetypal dimension of our being in the world. There is the personal unconscious that reflects personal history and experience either forgotten or foreclosed. There is another unconscious that is more primary, pre-reflective and cosmological in origin. In the language of the ancient Phenomenological Dzogchen tradition of Tibetan Buddhism, this existential dimension of archetypal manifestation is called the Sambogakaya realm of experience. This is the subtle realm of lucid forms of light and energy and vortices. These forms of light and energy field configurations become everything and anything. The Sambogakaya dimension manifests the Nirmanakaya dimension. The Nirmanakaya dimension is the actual experience of our self in contextual situations, unfolding through time and space as well as our unfolding of our personal psychological experience. Nirmanakaya is the dimension of our ordinary life world. Nirmanakaya is our being in the world. There is one more dimension. This dimension is the primordial foundational ground of everything and anything. In the ancient tradition of Dzogchen this is named as the Dharmakaya. Dharmakaya is the existential dimension of pure potentiality, pure creativity from which everything and anything manifests. Dharmakaya manifests the Sambogakaya. Dharmakaya is ground awareness, the ground of being. Dharmakaya is Being. Being is not a being but Being manifesting being as infinite numbers of numerous beings. All beings are the manifestation of Being. Dharmakaya is not an entity but manifests infinite numbers of entities.

Embodiment or embodied awareness is a way of understanding the body. The body is not simply the external body, the body is the lived body. Both the 10 th century Kashmir philosopher Abhinavagupta and the contemporary French phenomenologist Merleau Ponty have a similar view of the lived body, or better 'lived' embodiment. A person may have a most beautiful external objective body but minimally lived in. Embodiment allows us to understand and conceive of the body as a way of living, experiencing and of perceiving through the medium of our embodiment. The body is the medium of the field. A person perceives not simply through eyes and ears alone, but through the whole body. Our body is an instrument of perception. Our body is an instrument of knowingness. The embodiment of awareness is the lived embodying of primordial awareness that liberates our being in the world. The embodiment of awakened awareness pulsates in resonance with and within Being itself.

"Résumé
Henry Corbin a écrit qu’« un Maître Eckhart et un Jacob Boehme eussent parfaitement compris Ibn ʿArabî, et réciproquement. » Mais comment assurer ce dialogue et cette compréhension réciproque pressentie par Henry Corbin? Cette recherche porte essentiellement sur les conditions de possibilités de ce dialogue, puisque la comparaison entre Ibn al-ʿArabī et Böhme n’est encore qu’à ses balbutiements. En choisissant le prisme de l’imagination, le but est double : pouvoir traiter de manière non réductrice les phénomènes spirituels en parcourant et analysant la logique spécifique de l’imagination ; et, sous l’égide de la hiérohistoire, explorer le rôle de l’imagination dans la métaphysique et l’éthique d’Ibn al-ʿArabī et de Böhme. Il s’agit donc d’essayer de lire Ibn al-ʿArabī et Böhme comme ils lisaient eux-mêmes le Livre révélé de leur tradition respective. Au final, il appert que le théophanisme caractéristique tant de la métaphysique d’Ibn al-ʿArabī que de celle de Böhme est une riche terre d’accueil de l’imagination et de l’imaginal. Et que, si la comparaison strictu sensu entre Ibn al-ʿArabī et Böhme est impossible, l’esprit comparatif et transdisciplinaire de cette recherche, ainsi que la méthode phénoménologico-herméneutique, offrent de nouvelles avenues de réappropriation pour l’ensemble des phénomènes spirituels.

Abstract
Henry Corbin wrote that a “Meister Eckhart and Jacob Boehme would fully understand Ibn ʿArabî, and vice versa.” But how can we ensure this dialogue and mutual understanding anticipated by Henry Corbin? This research is essentially on the conditions of possibilities of this dialogue, especially because the comparison between Ibn al-ʿArabī and Böhme is still in its infancy. By choosing the prism of the imagination, the goal is twofold: approach spiritual phenomena in a non-reductive way by browsing and analyzing the specific logic of imagination; and, under the auspices of the concept of hierohistory, explore the role of imagination in the metaphysics and ethics of Ibn al-ʿArabī and Böhme. It is therefore an effort to read Ibn al-ʿArabī and Böhme as they read themselves the revealed book of their respective tradition. Finally, it appears that the theophanism characteristic of the metaphysics of both Ibn al-ʿArabī and Böhme is a rich haven for imagination and imaginal. If the comparison between Ibn al-ʿArabī and Böhme is stricto sensu impossible, the comparative and transdisciplinary spirit of this research, as well as its the phenomenological-hermeneutic method, opens up new avenues of re-appropriation for all spirituals phenomena."

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

“And They Shall Be One Flesh”: On the Language of Mystical Union in Judaism, Adam Afterman offers an extensive study of mystical union and embodiment in Judaism. Afterman argues that Philo was the first to articulate the notion of unio mystica in Judaism and is the source of the henōsis mysticism in the later Neoplatonic tradition. The study provides a detailed analysis of the Jewish medieval trends that developed different forms of mystical union and mystical embodiment through the divine name and spirit. The book argues that the development of unitive mysticism in Judaism is the fruit of the creative synthesis of rabbinic Judaism and Hellenistic and Arab philosophy, and a natural outcome of the theological articulation of the idea of monotheism itself.

This study analyzes the contested relationship between Sufism and the Shariah and Shāh Walī Allāh's problematic of waḥdat al-wujūd. Some Sufis describe Sufism or taṣawwuf as the inner reality of the Shariah while others see it as the inward dimension of Islam. Drawing on a variety of classical sources, Walī Allāh stresses that accepting waḥdat al-wujūd does not mean one is being less faithful to the tenets of the Shariah, as it safeguards God's transcendence vis-à-vis the world. Walī Allāh belabors to clarify various misconceptions that bedevil it. His views on waḥdat al-wujūd are largely in alignment with that of the school of Ibn ʿArabī, although he seems to add new dimensions to it at times. He also asserts that a Sufi sage's (ḥakīm) understanding of the term differs from that of the uninitiate. In addition, he affirms that waḥdat al-wujūd does not negate the multiplicity of the cosmos, even though wujūd is one.

Once the positivistic/escapist interpretation that human consciousness is epiphenomenal, i.e., accidental, is dismissed there are two possible approaches to the scientific study of consciousness. Bottom-up consciousness, from the individual organism or being to the universe, and Consciousness from the top-down, from the universe to the individual. These two approaches mark the outer boundaries of the present scientific search for a theoretical model of consciousness, even though Consciousness goes beyond science and moves into the realm of metaphysics. In any case, everything in between these two approaches is seriously muddled and clouded with speculations and metatheories that cannot be possible, which is common to the period preceding a scientific revolution. Some of those speculations and metatheories sound rather esoteric and even spiritual, which allows them to appeal to many people, but they would normally be considered non-scientific by definition if they were expressed for anything other than consciousness, which in itself presents a total mystery to science and the scientists who are willing to attempt to explain consciousness. On the other hand, what little concrete information science has at its disposal about consciousness does seem to match ideas in eastern mystical thought and in some cases earlier western ideas in Natural Philosophy that have been rejected by science, which further muddles the scientific quest for understanding consciousness. These ideas and concepts fit the qualitative aspects of mind that science normally associates with consciousness even better as well as the direct characteristics of consciousness, at least to the extent that such characteristics are known. Science needs to find a balance between them so it can maximize the effect of the next scientific revolution as well as the corresponding evolutionary leap in consciousness that is coming, but physics must simultaneously develop a working unified field theory to better define the universe in which consciousness of any kind, shape or form can and has developed.

A person's own inner most awareness and the movements within their awareness field bring forth their direct personal experience of their cosmological archetypal field of awareness. This spontaneous event is given to us within the archetypal realm of awareness. The archetypal dimension manifests itself as us, and reveals itself to us through our experience of its self-manifestation.

I am still on the first stretch of this nomadic exploration, but I think I can begin to answer the question that is guiding this exploration—'how can the Natural-Indigenous Worldview support our understandings of the potential for an anarchist society (i.e. for social order without hierarchical domination)?' The key of Natural-Indigenous Worldview that opens the lock of an anarchist society, of a society without hierarchical domination, comes in the Natural-Indigenous Worldview's spiritual ecology. When we develop the four R's (responsibility, reciprocity, respect, relationships [Young 2015]) through relating to the world in a manner that is facilitated by the spiritual ecology that rises from the Natural-Indigenous Worldview and thus ascribes spirit to all things without regard for the Colonial Modernist Worldview's distinction between 'animate' and 'inanimate', we come to see the world as a single, living, conscious being. The illusion of a discrete distinction between self and other breaks down and we come to see the self (and other selves) as strands in the unified, conscious web of creation. We come to care for all of creation as we would care for our children, for our partners, for our parents and for our self. Transcending the illusion of discrete individuality we develop a lovingly reciprocal, responsible, respectful and relational orientation to the world that begets virtuous thought, feeling, behavior and being without recourse to hierarchical authority (to punishment and fear of punishment). Engaging with the world through the spiritual ecology that rises from the Natural-Indigenous Worldview allows the sprouts of human nature to grow to fruition without recourse to hierarchical domination (i.e. without recourse to attempts to 'help sprouts grow' by pulling on them and the death of the sprouts of human nature portended by such hierarchical folly [Meng Zi 2016, 2A2]).

The phenomenology of the unfolding elaboration of our capacity to know Being directly and as well as our experience to know Being through beings is the focus of this paper. I will focus on the phenomenological elaboration of our knowing of mind; the phenomenological knowing of direct awareness and the consequent simultaneous intertwining of knowing through mind and through awareness. This union of our mind and our awareness allows the knowing of Being through beings and knowing the indivisibleness of beings and Being. As the Dakini said to Dudjom Lingpa " You and I are indivisible. " Our paper begins with a phenomenological elaboration of the Two Ways of Knowing. This is a necessary and a most useful distinction for our knowing of both beings and Being simultaneously. The Two Ways of Knowing: Mind Knowing Form and Awareness Knowing Being Mind Knows Form! Our mind knows forms, and things, both subtle and gross. Our mind knows beings and things. Our mind knows subject and our mind knows otherness. Our mind knows dualities .Our mind knows me and you, us and them and this and that. Mind knows time. Our mind knows the sense of the past, the sense of present and a sense of the future. The mind knows entities. Our mind knows difference. Our mind thinks conceptually, feels affectively, imagines through images, the mind senses sensation and the mind has memory. The mind always knows dualistically. Our mind thinks and knows through thoughts, our mind feels and knows through feelings, our mind has sensations, knows through sensation and our mind has fantasy and knows through imagination. The knowledge of our mind is mediated through conceptualization and representational thinking. Our mind can even know the mind of others. However, our mind cannot know Being and our mind cannot know the Being-ness of beings. Our mind cannot experience Being. Our mind cannot know Being directly. Awareness Knows Being! Our awareness directly knows Being and our awareness can directly know the Being-ness of beings. Being itself is not a being and Being manifests beings, infinite numbers of beings. Being manifests Being within beings as their own being. Being itself is not an entity and Being is not a being. Being is not a thing. Being is non-duality. Being knows the non-duality of everything and anything. Being is oneness and pervasiveness. Being is openness, and Being self-manifests as radiant light. Being is compassionate creative resonance. Being manifests presence. Our awareness can know the indivisible presence of the Being-ness of beings within beings and between beings. Being manifests duality, although Being is completely non-dual. By becoming aware of awareness, we experience primordial awareness which is the ground of being, which is Being itself. Awareness is Being. Awareness is Being knowing Being. Being knows Being and is the Being-ness of all the beings. Awareness can be timeless as well as awareness can be in time. Awareness can be timelessness and in time simultaneously.

Anthropocentrism, which includes assumptions like 'man has the right to dominion over the earth', 'humans are superior to animals', reality is divided into a de-spiriting animate/inanimate binary, etc., can clearly be attributed to the supremacist ontology of A.D. Worldview(s). As ) took care to note, power is not just exerted by what is said but by what is therefore not said, by what is necessarily rendered as untrue by a given regime of truth. What truth exists beyond the chains of Anthropocentrism?

RESUMEN:
La psicología analítica es la obra de Carl Gustav Jung y sus seguidores. También conocida como psicología de los complejos, el término aparece oficialmente en 1913 para designar una ampliación del psicoanálisis, razón por la cual se la tiene tanto por una escuela de psicoanálisis como por una tendencia de la psicología profunda, según la expresión de Bleuler para caracterizar a toda psicología que parta de la hipótesis de la existencia de una psique inconsciente.
Carl Gustav Jung (1875-1961) era un joven psiquiatra ya reconocido por la profesión cuando asumió la defensa de la obra de Freud, tanto en los foros psiquiátricos como en su propia obra, iniciada en 1902. Su estrecha colaboración desde 1907 se rompería en 1913 a instancias de Freud, para quien los desarrollos Junguianos del psicoanálisis no resultaban acordes con su propia teoría. Atrás quedarán los años en los que Jung fue el presidente de la Asociación Psicoanalítica Internacional desde su fundación en 1910 hasta el inicio de la primera Guerra Mundial. Una época en la que se constituye y alcanza una dimensión internacional (Europa y Estados Unidos) el movimiento psicoanalítico nacido en Viena alrededor de Freud a partir de 1900.
Entre el inmenso legado de Carl Jung, aquel que ha pasado a la historia por sus teorías y métodos revolucionarios en el mundo de la psicología, hay un tema que sobresale y ha sido su herencia más duradera: La Teoría de los Arquetipos.
Jung busca e investiga a los arquetipos en las doctrinas de las tribus primitivas, en las doctrinas secretas esotéricas, en las religiones, en los mitos y leyendas, en los símbolos del Tarot, en las imágenes de la Alquimia y muy especialmente en los sueños, en los que se apoya para la psicoterapia.
Hay que empezar por decir que Jung pensaba que no venimos al mundo como una tabula rasa, no venimos ‘en blanco’ como planteaba Freud, el ser humano según Jung, ya nace con información y ciertas creencias: “no existe una sola idea o concepción esencial que no posea antecedentes históricos”. Estos antecedentes históricos llegan a nosotros inconscientemente, y otros los vamos aprendiendo por medio de mitos, leyendas y la experiencia.
Es fácil identificar diferentes tipos de patrones de conducta en los mitos y leyendas de las culturas antiguas, todas tienden a tener un mismo héroe y trama, tienden, básicamente, a repetirse. Esta continua repetición de historias con los mismos personajes y el mismo guión es lo que llamamos Arquetipos.
Dr. ADOLFO VÁSQUEZ ROCCA

This paper explores and reviews the various forms of sacred geometry and geometrical patterns in religious and occult art used as a means of spiritual progression. The inspirations and
myths behind these figures, the supposed powers accorded by them and other such mystical aspects will be examined. The idea is to understand the universal mystical ideas associated with geometrical figures within multiple religious frameworks.

Abstract: Individuation as the process of psychological maturation is associated with the way of the spirit, equal to the ‘narrow path’. Social and worldly adaptation as central aspects of individuation are overvalued. It is generally held that symbolic transformation of unconscious images fulfils a therapeutic function. This view is criticized as a way of upholding the stagnant ego. On the contrary, transformation must be authentic. The notion of ego abandonment in spiritual tradition should be taken seriously. Central to psychology is the integration of the unconscious. But equally important is the opposite process of ‘complementation’. Consciousness is not only synthetic; it has also a ‘sympathetic’ function. Consciousness can give life back to the unconscious and not only empty it of its goods. To this end, a creative form of contemplation is recommended, in the manner of painting or writing. The destruction of the stagnant state of personality, and the riddance of aspects of personality, are part and parcel of individuation. Today, adaptation and assimilation are overvalued whereas negation is undervalued. The Self in Jungian psychology is a towering ideal, a conglomerate of contradictory aspects of personality. At a point in time, the spiritual seeker must abandon the ideal of completeness and begin to negate his profane obsessions, which are nothing but meaningless games of life. At this juncture, the passionate game of creativity is ushered in.

Keywords: critique of Jungian psychology, integration, complementation, negation, destruction, spiritual path, art, individuation, apotheosis, alchemy, Gnosticism, Holy Grail, C. G. Jung, Emanuel Swedenborg, Poul Bjerre.

In his later life Maurice Merleau Ponty changed his understanding of how human beings know Being and how human beings know phenomena. His mature understanding went far beyond the early phenomenology of Husserl. His understanding and intellectual position about the subjectivity of mind alone with its corresponding subject object duality dissolved into a experience of non duality within appearance. His dualistic understanding about Being changed to the vast nondual awareness of Being as the source of both subjectivity and objectivity. Before his work on the Visible and the Invisible Merleau Ponty's thought was contained by equating subjectivity with mind alone and with object alone. His view was dualistic and the source of knowing was located in mind alone. Mind means the functions of thinking, feeling, sensation, memory and fantasy.

Kumpulan percakapan berikut semuanya asli, dilakukan lewat media internet. Email dan facebook. Topiknya bermacam-macam, mungkin segala macam hal yg bisa ditanyakan berkaitan dengan spiritualitas manusia Indonesia modern. Banyak yg berbagi, dan seringkali saya juga cuma mendengarkan saja. Pembaca bisa memperkirakan sendiri bahwa seperti itulah isi pikiran insan Indonesia masa kini. Saya masukkan semuanya apa adanya. Seperti ketika mereka muncul pertama-kali dalam catatan-catatan saya di facebook. Memang sudah pernah diterbitkan semuanya di media elektronik. Dan sangat digemari. Sudah berhasil membantu banyak teman yg mengalami hal serupa. Praktek yg saya teruskan bahkan sampai hari ini. Catatan saya di facebook bisa muncul setiap hari. Satu percakapan dalam satu catatan. Bisa juga seminggu sekali kalau saya banyak kegiatan. Tapi tetap ada, dan sudah diterbitkan dalam beberapa buku. Enam buku saya sudah terbit, dan buku "Dampak Meditasi Mata Ketiga" ini menjadi buku ketujuh.

In the summer of 2013 at the Tibetan Center in Poolesville, Maryland the great Lama YangThang Rinpoche gave instruction on the practice of the great compassion, or as he described the practice, as being the practice of Absolute Compassion. The instruction was to extend the light of awareness into the world and into the cosmos. Extending the light of awareness into the present moment of a person, extending the light of awareness into the past time of the person and extending the light of awareness into the future time of the person. This truly is the great practice of the great compassion and everyone can practice this extension of the light of awareness. This very proactive praxis brings forth the light within us and fills us with the light of the field of awareness. It is great to practice this vast practice. Of course it takes a boldness of intention and passion of heart. Extending the light of our innermost awareness into the present of those we love, and into the past of those we love, and then extending the light into their future of those we love is self-liberating. The light of awareness illuminates experience, metabolizes experience, opens us into un-bound awareness, undoes fixated-ness, and brings forth luminous intensity. The light of awareness is pure potentiality. The same practice can be used with those whom we hate or dislike or whom disgust us. This practice of extending the light of awareness deepens our own experience of becoming aware of awareness. As we practice extending the light of awareness, awareness itself completely opens up for us and deepens our experience in depth and breath. In time we begin to experience the true secret of this praxis. Timeless awareness begins to be experienced by us and sustained by us. Timeless awareness is the

is obscured because of the compelling actuality of our dualistic experience within the dualistic forms of phenomena. Phenomena is compelling! Our indivisibleness within each other and our indivisibleness with Being is obscured and made invisible by the dramatic compelling experience of the different range and forms of our experience such as pleasure and pain, happiness and horror, anxiety and relational yearning, sex and death, starvation and torture, to name a few.

A volte piangeva e si addolorava, perché abbandonata sola nella tenebra e nel vuoto, a volte invece pensando alla luce che l'aveva abbandonata si riprendeva e rideva, poi di nuovo temeva, e altra volta era presa dal disagio e dallo stupore 1 .

The Eye of Horus has three basic  symbolisms embedded:
I) Mathematical and Astronomical
II) Psychological, reffering to brain functions of the right and left hemispheres with a "crossing" with the "solar" and "lunar" eyes.
III) Spiritual, reffering to a holy vision of Unity as a combination of both.

In this paper we revise these symbolisms with the aid of comparative religion and archetypal symbolism.

What is amazing is that the unfolding of our felt sense of ongoing continuity of Being and the felt sense of the continuity of our sense of self is a convergent experience. Our very sense of self and our very sense of Being are intimately and ultimately the same experience.

Amidst the rich panoply of Jewish Kabbalah, Abraham Abulafia (1240-1291) resonates the most with modern, philosophically minded seekers of direct mystical experience. Abulafia was unique amongst Jewish mystics in providing precise instructions for personal spiritual practice. Despite a severe rabbinical ban, the subterranean influence of Abulafia’s complex of ideas and meditation techniques is evident upon many central figures in the history of Religion and Philosophy, including Chaim Vital, Pico della Mirandola and Spinoza.

"The Heart of Jewish Meditation: Abraham Abulafia’s Path of the Divine Names" translates three of Abulafia’s meditation texts to provide reliable access to this fascinating historical figure for modern acolytes of the heretical eternities.

There are certain thoughts - intimations - that will seem corny, or laughable, and therefore dismissed - and only seriously absorbed into the changing mind when felt, in the shelter of the quietly moving music of the soul.
It is the function of art, and of love, to make this music heard . . . 

  It is not the music of depression - it is the way through.

This article attempts to establish a sociology of the occult in general, and a sociology of the Western tarot in particular. The tarot is a deck of 78 cards invented in Italy in the fifteenth century. From humble beginnings as a device for gaming or gambling, the tarot became invested with occult, mystical, divine, spiritual, and even psychological significance. This investing became part of a larger strategy of discipline and indoctrination to ease the transition from pre-industrial structures of power and authority to industrial and bureaucratic structures. That tarot, associated as it was with the emergence of elite Freemasonry, helped provide new ideologies of power and ways of existing within new tightly structured, bureaucratic organizations.

Résumé. Cet article vise à établir une sociologie des sciences occultes en général et une sociologie du tarot en particulier. Le tarot comprend 78 cartes et a été inventé en Italie au XVe siècle. De ses débuts modestes en tant que jeu, le tarot s'est vu associé aux sciences occultes, mystiques, divines et spirituelles, prenant même une signification psychologique. Cette dimension s'est inscrite dans une plus grande stratégie de discipline et d'endoctrinement dans le but de faciliter la transition des structures préindustrielles du pouvoir et de l'autorité à des structures industrielles et bureaucratiques. Ce tarot, associé à l'émergence de la franc-maçonnerie d'élite, a contribué aux nouvelles idéologies du pouvoir et des moy-ens d'exister dans les confins d'organisations très structurées et bureaucratiques.

The Haskalah, or “Jewish Enlightenment,” is often considered to be a secularizing trend within modern European Judaism. Yet as recent studies have begun to show, this characterization ignores the Romantic and religious attitudes of many Haskalah authors (maskilim). This article reassesses the Haskalah’s relationship to esotericism and Kabbalah by analyzing the life and work of Elyakim Getzel Hamilzahgi (1780–1854), a Galician maskil with a deep commitment to Kabbalistic study. Hamilzahgi’s pioneering textual criticism of Kabbalistic texts, particularly the Zohar, countered the attitudes of Western European scholars and Eastern European Hasidim alike. His scholarship aimed to purify Kabbalah from corruption and to render it a source for a renewal of Jewish religious culture.

The felt sense of whoness is not a me-ness…me is self-fixation and in fact the sense of whoness can free us from objectified self-fixation. The sense of me often replaces the sense of who. When the experiential nonconceptual felt sense of who is not known or experienced, the felt sense of me-ness arises desperately. The sense of who is unfixatedness and this innate sense of no-thingness can be found and even experienced as ongoing timeless awareness in time. Innermost awareness in its manifestation can be experienced as whoness, no-thingness and open knowingness. The sense of me-ness is self-fixated, self-referencing and this me-ness can obscure the experiential arising of whoness. The sense of me-ness reflects the being in mind alone, and the sense of whoness reflects being deeply within the awareness field. Whoness manifests most directly as pause and within the pause. The pause is unbound in betweeness…the space in between..transitional spaciousness. When the spaciousness of the breathless breath opens whoness can be felt as uncontained and unbound. Whoness is experiential openness….openess without a name or prior to name. We may say openness prior to mind. Dasein to use Heideggarian language. When the breathless breath manifests the experience is always mysterious. What does breathless breath mean? Breathless means no breath, there is no breath. The word breath here, in this context signifies that there is no breath but there is respiration. There is this inner most experience of no breath, no inhaling or exhaling of air and yet there is respiration. There is a respiration without breath and beyond breath. For instance, in the Kechari mudra this breathless breath experience takes place. The breath stops and yet there is an inner sense of breathless respiration. This experience of respiration without breath is described in various traditions of eastern philosophy. In the Dzogchen tradition Longchenpa describes the experience in his great text Words and Meaning. This

The moral enhancement (or bioenhancement) debate seems stuck in a dilemma. On the one hand, the more radical proposals, while certainly novel and interesting, seem unlikely to be feasible in practice, or if technically feasible then most likely imprudent. But on the other hand, the more “sensible” proposals – sensible in the sense of being both practically achievable and more plausibly ethically justifiable – can be rather hard to distinguish from both “traditional” forms of moral enhancement, such as non-drug-mediated social or moral education, and non-moral forms of bioenhancement, such as “smart drug” style cognitive enhancement. In this essay, I argue that bioethicists have paid insufficient attention to an alternative form of moral bioenhancement—or at least a likely candidate—that falls somewhere between these two extremes, namely the (appropriately qualified) use of certain psychedelic drugs.

This is a revised issue of REL Issue No. 1

The tomb of the manicurists Niankhkhnum and Khnumhotep, Fifth Dynasty, Old Kingdom Egypt, is regarded as exceptional either in its size and architecture or most noticeably in its lively portraits of intimacy between the two owners. The portraits confused the Egyptologists as being unprecedented in the Egyptian tombs. They looked for clues either in iconography or texts and came by three explanations; either they are twins, or conjoined twins, or they are in a homosexual relation. The last speculation has been passed to press and since then the issue of discovering homosexuality in ancient Egypt did not cease of popping up in books, journals, media and web-sites. This paper investigates the hidden symbolization rather than the visual interpretation. The intimate relationship shall be ascertained in view of the pictorial narrations of Predynastic Egypt. The spirituality of the scenes shall be judged by the ancient Egyptian conception of the soul. Question: Are they two or one? This question has never been raised in Egyptology and shall be answered for within the sphere of god Khnum.

Faced with a world which desensitizes about the person, works and purposes of Satan, cries for a new world order and rampant violations of the word of God this work is intended to refocus attention on the second coming of Jesus, and  God’s vengeance on the sin, deception and lies of Satan.  The world has accepted Satan as a condition of normal, so-called, modern life; life and the Godly as nonsense and abnormal The word of God is being perverted, misquoted and defaced by adept Satanist who hides behind church robes, national leaders and corporate management. Christians must have confidence in their salvation, and the truth of the word of God which is summed up in Jesus Sermon on the Mount of Olives: “The sign of the second coming of Jesus, and of the end of the world.”
Dake’s structure of theology is definitely dispensational.
He recognized 9 distinct dispensations in Scripture.
1. Dispensation of God’s rule in eternity past.
2. Dispensation of Innocence.
3. Dispensation of Conscience.
4. Dispensation of Human Government.
5. Dispensation of Promise.
6. Dispensation of Law.
7. Dispensation of Grace.
8. Dispensation of Divine Government.
9. Dispensation of God’s rule in eternity future.











Table of Contents
Chapter One:                Unfulfilled Prophecy: When and Duration
Chapter two:                  Who
Chapter Three:              Where
Chapter Four:                Who
Chapter Five:                  Who?
Chapter Six:                    When and by which signs? Deception! Rumors.
Chapter Seven:              Travail of Israel
Chapter Eight:                The sign of the actual start of The Tribulation
Chapter Nine:                Flesh vs. Spirit
Chapter Ten:                  Birth Pains
Chapter Eleven:              Mid-Tribulation
Chapter  Twelve:            Time
Chapter Thirteen:          Sign of His second coming
Chapter Fourteen:          Abomination of desolation
Chapter Fifteen:              Babylon
Chapter Sixteen:            Structural Planetary Topographical changes
Chapter Seventeen:        When/Time
Chapter Eighteen:          Duration
Chapter Nineteen:          Katabole vs. Themelioo
Chapter Twenty:            Mid-Tribulation
Chapter: Twenty One:  The remnant
Chapter: Twenty Two:  Satan’s Work
Chapter: Twenty Three: Discernment
Chapter: Twenty Four:  Soul, Spirit and Body
Chapter: Twenty Five:  A Supernatural Day
Chapter: Twenty Six:    Spirit of Devils
Chapter: Twenty Seven: Marriage Supper of the Lamb

Taking the view that all true spirituality is inherently Anarchist at it's core, this pdf book is a comprehensive examination of the many links between Anarchism, the Occult and Mysticism. It is presented within the broad framework of a modern myth and poetry and tells the story of a young punk Anarchist writer, who discovers the magickal nature of reality and so decides to write a book to spread awareness and spiritual anarchism. However it also heavily researched and like so many spiritualities, it uses this mythology as a vehicle for transmitting the mysteries, with the majority of the book being the prosaic teachings of the protagonist. It assumes no knowledge on the part of the reader and provides introductions to the topics discussed, before going on to more original and in depth ideas. While a history of spiritual anarchists and the theocratic black magicians that oppose them is given to provide context, this book focuses more on integrating mystical and magickal teachings from around the world and creating a detailed and modern Anarchist spirituality that suits the individual. It also provides a variety of practical ritual meditative techniques for creating an Anarchist consciousness, as well as using magick for activist and Anarchist purposes. If you were ever looking for an Anarchist grimoire, this is it! One of the main themes of the book is the global use of psychedelics or “entheogens” for spiritual purposes and how they can be utilized for overcoming the counter-revolutionary aspects of the mind. The book also explains how Occult techniques can be used to help direct the trips for expanding consciousness and performing magick. (especially DMT and Salvia Divinorum) Another primary theme is how language and “memes” apply to fractals, how Noam Chomsky's notion of “universal grammar” was actually discovered by Occultists along with the scientific method, but also how language shapes human consciousness, politics and the world around us. Other topics include an Occult interpretation of the historical origins of the monetary and legal systems, as well as the origins of Judaism, Christianity and governments through theocracy. Inside you will find explanations for how art and “memes” can be used for Anarchist propaganda, how ritual and magick apply to “neuroplasticity” and how all these things can literally shape our brains either to create free will, or as a form of brainwashing. This book explains theocracy as the root of all hierarchy which is itself the result of a kind of Obsessive compulsive memetic brain virus created by "black magicians." All this and much more is found within, while the epilogue explains groundbreaking political interpretations of “The Cube of Space,” Solomonic magick, Enoch and the Watchers, Gnosticism and world mythology in general. Here the author shows how this mythology relates to a meteorite death cult and ancient astronomical events, atomic theory, numerology and sacred geometry. It also gives advanced ideas on reconstructing an old world form of Alchemical Tantric Shamanism and how magick squares can be utilized with set theory to create the philosopher's stone in your brain!
A chapter by chapter synopsis is given in the table of contents

" Those machines whose output was so great that all men might be clothed; those new methods of agriculture and new agricultural implements, which promised crops so big that all men might be fed—the very instruments that were to give the whole community the physical basis of a good life turned out, for the vast majority of people who possessed neither capital nor land, to be nothing short of instruments of torture. " (Mumford 1922, pp. 115-116, emphasis added) We grew corn at the xʷməθkʷəy̓ əm gardens this year, and while the corn stalks grew to be over eight feet high they were barren. The corn grew tall, but it was unable to bear fruit because of the northerly environment it grew in. Similarly, we grew a strain of tobacco that was gifted to the gardens by a company from the US, and while the tobacco grew tall, had big, beautiful leaves, and even began to flower, it did not mature to the point of bearing its seed pods. The tobacco grew tall, but it was unable to bear fruit because of the northerly environment it grew in. Post-Industrial society can be likened to such a plant, which grew tall from the seed—from the utopian myth—of industrial society but failed to bear the fruits portended by these myths because of the environment (the Paternalist Worldview [Barnesmoore 2017a; Barnesmoore 2017b; Barnesmoore 2017c]) it grew in.

Modernity and a True Return to Nature 0. Point of Departure Question How are human-nature relations and the attainment of virtue through human-nature relations understood in the classical urban theory of Geddes and Mumford? How is technology and technological power seen as mediating the relationship between humans and nature?