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friday 20th february 2015
on realization and time
we concluded part 3 by comprehending that any primitive alter-universe has an ‘elementary moment’ - a pattern which governs how its constituent differentials extend and understand each other.
we also comprehended that at the ‘moment of realization’, each is real as the auto-understanding of the other.
in other words, by being constitutionally nothing but a differential extending of the other, each realizes its own exteriority as a spacing from the other. in this way each understands space.
our task is now to show how the constituent differentials understand time - as progressive reiterations of the moment of realization - as moments of presence.
saturday 21st february 2015
elementary moment:
the pattern of differential extending of an alter-universe.
(graphic)
moment of realization:
the differentials realize their pattern, becoming spatially real for each other.
(graphic)
first moment of presence:
(auto-reiteration of the moment of realization)
the beginning of time for a spatial alter-universe,
for which each presents itself for the first moment of time
to the other as the other
but - so
each differential auto-understands as a spatiality-with the other (by extending constitutionally as the other) but pure singleness extends instantaneously, so the other which the one is spatially real as, is already spatially real as its ownmost other ...which is the one.
in other words, for a moment of presence in a violet-red, two-fold alter-universe, violet is real as that which red is already real as - which is violet. (and the same is true for red-violet) this is what we mean by the instantaneous symmetrical entanglement of pure singleness; and although a moment of time seems to pass for red and violet as an accumulative alternation of their spatial realities, this moment is only how each understands and realizes the presence of the other
pure singleness does not extend spatio-temporally, and is not effected. hence their entanglement extends into itself instantaneously.
sunday 22nd february 2015
eight moments of a violet-red alter-universe.
elementary :
violet red
realizing :
violet is (real as red) but red is already (real as violet)
red is (real as violet) but violet is already (real as red)
first present:
so (real as red) is presently (real as (real as violet))
so (real as violet) is presently (real as (real as red))
second present:
but (real as violet) is already (real as (real as red)) so (real as (real as violet)) is presently (real as (real as (real as red)))
but (real as red) is already (real as (real as violet)) so (real as (real as red)) is presently (real as (real as (real as violet)))
third present:
but (real as (real as red)) is already (real as (real as (real as violet))) so (real as(real as (real as red)) is presently (real as(real as (real as (real as violet)))
but (real as(real as violet))
is already (real as(real as (real as red)))so (real as (real as (real as violet))) is presently (real as(real as (real as (real as red)))
to abbreviate the rest…
fourth present:
but (((violet))) is already ((((red)))) so ((((violet)))) is presently (((((red)))))
but (((red))) is already ((((violet)))) so ((((red)))) is presently (((((violet)))))
fifth present:
but ((((red)))) is already (((((violet))))) so (((((red))))) is presently ((((((violet))))))
but ((((violet)))) is already (((((red))))) so (((((violet))))) is presently ((((((red))))))
sixth, seventh, etc., red and violet continue accumulating the momentary spatial realities of each other as the time of their alter-universe.
the complete photo/video collection (1972-2016) of Stan Bonnar's artworks is accessible here :
Goofball idiots wearing the Republican banner have opened their mouths about women's issues and were called to task for it. Rightly so. But to think the 'other' party is free of guilt is being naive. They've acquired your services in the promotion of their own agenda. Think! Genuine Right Memes™
Johnny Rivers` REALIZATION from 1968. His voice is what makes his music. Good feelings from hearing him sing his songs. Good songs, good arrangements too. The great one on this album is SUMMER RAIN which was a hit single. A song about the summer of `67 and how "everybody kept on playin` Sgt. Pepper`s Lonely Hearts Club Band". He is mostly known for top 40 hit singles which were always a part of growing up for me and enjoying hearing his songs on the AM radio. They were good songs that were always a pleasure to hear and not one of the ones that made you change the station. This album is not a psychedelic album but Johnny`s way of embracing the psychedelic era. A great original, "Going Back To Big Sur." A few great covers, A Whiter Shade of Pale and Dylan`s Positively 4th Street. Dylan has said in his book "Chronicles: Volume One" that he preferred Johnny Rivers' version of "Positively 4th Street" to his own recording of the song.
Taken from a beautiful garden (Self Realization Fellowship Hermitage & Meditation Garden) above the cliffs at Encinitas. The garden is open to the public and is a must see if in the San Diego area.
We the people are but the puppets of our needs and whims. We worship god for whatever he gave us and for the ability he bestowed us with.
The image above depicts an event when the god is giving a strong punch to the person who is involved in the immersion. He is being pulled up by the almighty for the filth he is spreading in the river.
We should stop spreading filth here and there and worship god so that we attain peace and prosperity. This should not be done at the cost of many lives who unknowingly suffer from the dirt caused by the people.
Disclaimer: I have not tried to hurt anyone's religious sentiment. I have just endeavored to convey a message (mentioned above)
Encinitas, California
The Self-Realization Fellowship Encinitas Hermitage, and Meditation Gardens is a monastic ashram and meditation gardens in Encinitas, California, United States created by Paramahansa Yogananda. Its golden lotus towers rise above the white wall along Highway 101 near Swami's Seaside Park.
For the full review of this action figure please check it out here → bitly.com/1Bp4VMZ
Facebook page → www.facebook.com/locustblogsite
"I was ill with cancer and had lot of fear. After attending the Self realization ceremony, felt really good. At times of fear, an internal voice came saying that you are a pure Soul.The illness is still not cured completely but i am not affected by anything as much as before. I am so grateful that this light of Pure soul within me acquired through Self-Realization has helped a lot.
Read here more on spiritual science behind illness:
In English: www.dadabhagwan.org/path-to-happiness/spiritual-science/t...
In Gujarati: www.dadabhagwan.in/path-to-happiness/spiritual-science/th...
In Hindi: hindi.dadabhagwan.org/path-to-happiness/spiritual-science...;
thechromenews.com/wp-content/uploads/2016/01/sword-art-on...
Sword Art Online: HOLLOW REALIZATION reached America in 2016
thechromenews.com/2016/01/01/sword-art-online-hollow-real...
thechromenews.com/2016/01/01/sword-art-online-hollow-real...
Project realization: 2017
Architect: @Gillespies, London
Project: Since 1779, The Piece Hall has stood proudly at the heart of Halifax. Originally built to support the trading of ‘pieces’ of cloth, it has been a meeting point of Halifax’s commercial, civic and cultural life for almost 250 years. In an ambitious and exciting new chapter, The Piece Hall has been reimagined as a new cultural and commercial centre. The Piece Hall has recently undergone a £19 million conservation and transformation programme.
I just came to the realization that skiing is just not my thing. Some people may be experts. I am not one of them. I wish, but I don't think I will.
Just the thought of having two uncontrollable long sticks attached to my legs is scary. Maybe Snowboarding. I should try that on my next trip there.
But I would love to learn cross country skiing - if only to get to Glacier Point and witness a sunset.
So that is why when I went to Badger Pass when it opened for the season right after fresh snowfall, I opted not to ski and instead went around shooting photographs. Not only was I trying to shoot some amazing cloud formations, I was looking keenly at the groomed tracks of the snowcat and patterns left by skiers above.
I loved the swishy patterns formed by skiers on a rather steep slope and was changing my lens to shoot it when a group of skiers crossed the path leading to other unwanted trails.
So I did the best I could
Badger Pass
Yosemite National Park
CA USA
All Rights Reserved
This is another shot taken from an out look point at the Self-Realization Fellowship Meditation Gardens, Encinitas, CA
I set out on Sunday with three digital cameras and a bunch of friends for a couple of days of jetskiing and camping. We all had a great time, but my hopes of returning with loads of interesting images were dashed on Tuesday when I uploaded them and found that none were worthy of more than a blog...
Realization: Thierry Chekroun @ Jack Holt
Hair: Rachel, Moa and Mary @ Jack Holt Team
Photo: Jean Philippe Darbois, Héloise Peyre
Make-up: Sophie Nominé Bouteille
Artistic Direction: Laure Delvigo
Styling: Marine Sion
Tratto da: Estetica Hair Magazine
The beautiful, tranquil, and awe-inspiring Self-Realization Fellowship Lake Shrine in Pacific Palisades (Los Angeles), California
It's been weird...
Totally weird.
Things have been pretty much slow this time around.
Waiting for winter break to get over very soon.
But i lie down realizing so many things.. Its the phase that has turned on to me..
But hoping for better time ahead..
: )
For the full review of this action figure please check it out here → bitly.com/1Bp4VMZ
Facebook page → www.facebook.com/locustblogsite
For the full review of this action figure please check it out here → bitly.com/1Bp4VMZ
Facebook page → www.facebook.com/locustblogsite
A beautiful place! I enjoyed a lovely afternoon here walking through their gardens, enjoying the amazing view, and meditating for a little while in their lovely chapel.
I was able to get extremely close to a hummingbird for the first time. A lady who frequents the Lake Shrine told me while I was chatting with her that there is a legend around the Shrine that if a hummingbird shows himself to you it is the Master Paramahansa Yogananda. I saw the same bird there 3 times during my short visit. He seemed to be following me around!
I felt so at peace and happy here!
The Lake Shrine Temple is located a quarter mile from the end of Sunset off the Pacific Coast Highway. It is a serene 10-acre spiritual sanctuary which surrounds a spring-fed lake filled with swans, ducks and koi. The grounds beneath the Self-Realization Fellowship temple recognizes all the religions of the world and promotes peace and fellowship among all men. Most prominent is a memorial containing some of the ashes of Mahatma Gandhi.
With my new PX 600 silver shade film
taken on a Polaroid Impulse AF camera.
On the crest of Mt. Washington, five miles from downtown Los Angeles, Paramahansa Yogananda established the Self-Realization Fellowship headquarters and meditation grounds in 1925.
The first realization in MVRDV's home town Rotterdam is a rooftop house extension. On top of an existing monumental house and atelier, the bedrooms are positioned as separate houses, optimizing the privacy of every member of the family.
The first realization in MVRDV's home town Rotterdam is a rooftop house extension. On top of an existing monumental house and atelier, the bedrooms are positioned as separate houses, optimizing the privacy of every member of the family.
< Realization of “Birth and Life“, monumental sculpture in stainless steel for the Niigata University of Pharmacy and Applied Life Sciences in Niigata, Japan. Three elements : “The Life” 285 x 130 x 125, “Growth” 305 x 80 x 65, “Together” 105 x 185 x 105.
< Réalise «Naissance et Vie» à : Niigata university of pharmacy and applied sciences, à Niitsu-Niigata, Japon. Trois sculptures en acier inoxydable au cœur de l’université : «la Vie» 285 x 130 x 125, “Croissance” 305 x 80 x 65, “Amitié” 105 x 185 x 105.
< モニュメント作品「生命」ステンレス、守る、285×130×125cm
成長305×80×65cm集合105×185×105cm 新潟薬科大学新津校舎に設置（新潟市）
Nikon D700 | Tamron Adaptall 17/3.5 SP
You know you are a big contender on the political scene when you roll deep in an Alto. As I've mentioned before, Japanese law limits the number of citizens you can simultaneously campaign to, so politicians often drive around or stand on street corners making campaign promises.
A path leading to the Temple of Leaves. Benches are gathered around an old pepper tree where Paramahansa Yogananda often gave classes.
---
In my head
Well, I had the realization
Recently creep in
That you could work your whole life
And come out right at even
...There was comfort in the liquor, comfort in the bed
Comfort in the things she said
Now there ain't no way to ease this
Comfort in my--
Lonely in the liquor, lonely in the bed
Lonely in the things she said
Now there ain't no way to ease this
Lonely in my head
Stephen Kellogg and the Sixers, "Vegas"
Messe Basel - New Hall
Basel, Switzerland
Project 2004-2012, realization 2010-2013
Urban and entrepreneurial planning
The concentration of exhibition halls around the Messeplatz (Exhibition Square) is the key entrepreneurial aim of the Messe Basel leadership in its further development. Building the Messe Tower and replacing Hall 1 with a highly modern building and optimum exhibition areas were the first components in this strategy, followed by the continuing construction of new halls.
This concentration of exhibition centre activities is also an important urban planning matter for the development of the surrounding Kleinbasel neighbourhood, aimed at regaining outlying exhibition spaces on the present Deutsche Bahn (German Railways) area for apartments, offices and small businesses while simultaneously upgrading the Messeplatz as a focal point in Kleinbasel.
Necessary demolition
Achieving this entrepreneurial as well as urban planning aim of congegrating the Messe and at the same time retaining the important Watch and Jewellery Fair within Basel, required the replacement of two halls on the Messeplatz (Hall 1 at the front and Hall 3). These halls no longer fulfilled modern exhibition requirements in terms of ceiling heights, column spacing or load bearing capacity of the floors. It was also important that all halls be interconnected to ensure flexibility for various events, and that nearby car parking facilities should be retained.
Necessary construction
Fulfilling exhibition requirements for large volumes and uninterrupted floor areas, the New Hall is a three-storey extension of Hall 1 along the Riehenring. To provide indoor connection to all exhibition halls, the new building bridges over the Messeplatz and creates a covered public space, perhaps comparable to a railway station concourse or indoor market, realized in a modern design language. This key architectural and urban planning element defines the south end of the Messeplatz and is illuminated from above by a generous circular opening.
Planned for many uses and events that will take place during and between exhibitions, and featuring restaurants and shops intended for a mix of international, local, exhibition, and public visitors, we have named this new outdoor hall the City Lounge. Open at all times, the City Lounge not only defines the entrance to the fair spaces, but will be a focal point of public life on Clarastrasse (the main shopping street in Kleinbasel) and will significantly enliven the street culture around the Messeplatz. For example, during the autumn fair the partially covered hall will create a fascinating atmosphere with smaller booths and aisles open to, yet protected, from the elements.
City Lounge and Messeplatz
With the addition of the New Hall, current activities on the Messeplatz will continue, but they will take place in a space with different proportions. What was once an elongated rectangle that more or less ran into Clarastrasse without noticeable demarcation is now almost a square with clearer urban definition.
A new “lane” between the New Hall and existing multi-storey car park offers better access to Messeplatz for pedestrians. Connecting east to the adjacent residential area around Riehenstrasse and Peter Rot-Strasse, this “lane” is a continuation of Isteinerstrasse and creates a new east-west link which integrates the Messeplatz into the quarter. Service and supply to the New Hall will be mainly through an underground route, thus reducing truck traffic on Riehenstrasse.
The Messeplatz is a pedestrian and cyclist precinct. Together with the adjacent Rosentalanlage, the Messeplatz will be the main outdoor space for the many residents of the Messe district. The green belt along the Messeplatz-Wettsteinplatz link will be enhanced by more trees on Riehenstrasse to visually connect the exhibition centre to the Rosentalanlage.
What is an exhibition hall today?
Ideally, exhibition halls should be as spacious as possible, rectangular in layout, with wide spans and ceiling heights of around 10 m, in order to provide the flexibility and versatility required for exhibition purposes. In recent years, the demand for such generous spaces has further increased.
Taking Baselworld as a leading example of a modern international exhibition, where the halls are animated by the individual exhibitors’ stands, the goods on display and the crowds of visitors, the question of an exhibition hall architecture does not seem to be a primary demand. Architecture is only perceptible in public areas and stairways and only there can an interface with the wider public landscape of the city emerge. The best illustration of this is the round courtyard in Hall 2. Regrettably, this courtyard is only accessible during exhibitions as it is undoubtedly one of the most attractive public areas in Basel and, especially during Art Basel in June, one of the most successful urban meeting points in the whole of Switzerland. The City Lounge aims to turn the inward-looking architecture of the round courtyard towards the outside and to make it accessible all year round.
How do we design an exhibition hall on the outside?
Viewed from the outside, exhibition halls are actually nothing more than a stack of big boxes. They require very few windows and architectural distinctions are deemed as impractical restrictions on interior flexibility. The architectural results are generally composed of vast, monotonous facades of brick as in Hall 2 or glass for Hall 1. To avoid this repetitive sameness, we took a different approach for the New Hall.
The New Hall features three exhibition levels. The entrance level, the lowest, is at grade with the street and outdoor square, permitting a natural and casual coming-and-going. Ground floor entrances seamlessly link the City Lounge to the existing Hall 1, former Hall 3, the new event space for 2’500 spectators, and a number of shops, bars and restaurants in the foyers. The dynamic sweep of the street level facade reacts to the flows of people and corresponds to the space required at the tram stop and entrances to the exhibition centre and Event Hall. Here, large expanses of glass create the spatial transparency both necessary and appropriate in order to achieve the openness envisioned for the exhibition hall complex and the enlivening of public urban life. This vitalisation and acceptance will be crucial to the long-term success of the "Messezentrum in the city" concept.
Above the ground will be two exhibition floors. To avoid the “big box” effect, the two upper volumes are offset from each other as separate entities, which indeed they are! The New Hall therefore consists of three individual elements, one on top of the other, each projecting over the street in varying degrees, and allowing them to respond to different urban conditions. From each point of view – whether from the Riehenring, Messeplatz or Riehenstrasse – the New Hall offers a different perception every time and thus avoids the monotony of uniform facade lines.
This constant architectural variation is reinforced, paradoxically, by applying a homogeneous material (aluminum) over all exterior surfaces. The facade of articulated twisting bands strategically modulates and reduces the scale of the large exhibition volumes to its surroundings. This is not simply a decorative element but a practical means to regulate the fall of natural light on adjacent properties and to frame specific views from individual spaces, primarily the social areas above the City Lounge, towards the public life of the city.
Herzog & de Meuron, 2013
text from
www.herzogdemeuron.com/index/projects/complete-works/201-...
The body of light, sometimes called the 'astral body'[a] or the 'subtle body,'[b] is a "quasi material"aspect of the human body, being neither solely physical nor solely spiritual, posited by a number of philosophers, and elaborated on according to various esoteric, occult, and mystical teachings. Other terms used for this body include body of glory, spirit-body, luciform body, augoeides ('radiant body'), astroeides ('starry or sidereal body'), and celestial body.The concept derives from the philosophy of Plato: the word 'astral' means 'of the stars'; thus the astral plane consists of the Seven Heavens of the classical planets. The idea is rooted in common worldwide religious accounts of the afterlife in which the soul's journey or "ascent" is described in such terms as "an ecstatic, mystical or out-of body experience, wherein the spiritual traveller leaves the physical body and travels in their body of light into 'higher' realms." Neoplatonists Porphyry and Proclus elaborated on Plato's description of the starry nature of the human psyche. Throughout the Renaissance, philosophers and alchemists, healers including Paracelsus and his students, and natural scientists such as John Dee, continued to discuss the nature of the astral world intermediate between earth and the divine. The concept of the astral body or body of light was adopted by 19th-century ceremonial magician Éliphas Lévi, Florence Farr and the magicians of the Hermetic Order of the Golden Dawn, including Aleister Crowley. Plato and Aristotle taught that the stars were composed of a type of matter different from the four earthly elements - a fifth, ethereal element or quintessence. In the astral mysticism of the classical world the human psyche was composed of the same material, thus accounting for the influence of the stars upon human affairs. In his commentaries on Plato's Timaeus, Proclus wrote; Man is a little world (mikros cosmos). For, just like the Whole, he possesses both mind and reason, both a divine and a mortal body. He is also divided up according to the universe. It is for this reason, you know, that some are accustomed to say that his consciousness corresponds with the nature of the fixed stars, his reason in its contemplative aspect with Saturn and in its social aspect with Jupiter, (and) as to his irrational part, the passionate nature with Mars, the eloquent with Mercury, the appetitive with Venus, the sensitive with the Sun and the vegetative with the Moon. Such doctrines were commonplace in mystery-schools, Gnostic and Hermetic sects throughout the Roman Empire, and influenced the early Christian church. Paul's Second Epistle to the Corinthians contains a reference to the astral plane or astral projection:"I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows." Neoplatonism is a branch of classical philosophy that uses the works of Plato as a guide to understanding religion and the world. In the Myth of Er, particularly, Plato rendered an account of the afterlife which involved a journey through seven planetary spheres and then eventual reincarnation. He taught that man was composed of mortal body, immortal reason and an intermediate 'spirit'.[10] Neoplatonists agreed as to the immortality of the rational soul but disagreed as to whether man's "irrational soul" was immortal and celestial ("starry", hence astral) or whether it remained on earth and dissolved after death. The early Neoplatonist Porphyry (3rd century) wrote of the Augoeides, a term which is encountered in the literature of Neoplatonic theurgy. The word originates from Ancient Greek and has been interpreted as deriving from 'αυγο', meaning 'egg', or 'αυγή', meaning 'dawn', combined with 'είδηση', indicative of 'news' or 'a message', or with 'εἴδωλον', an 'idol' or 'reflection'.[citation needed] Thomas Taylor commented on Porphyry's use of the term: For here he evidently conjoins the rational soul, or the etherial sense, with its splendid vehicle, or the fire of simple ether; since it is well known that this vehicle, according to Plato, is rendered by proper purgation 'augoeides', or luciform, and divine. Synesius, a 4th-century Greek bishop, according to Isaac Myer equated the divine body with 'Imagination' (phantasia) itself, considering it to be "something very subtle, yet material," referring to it as "the first body of the soul." Building on concepts described by Iamblichus and Plotinus, the late Neoplatonist Proclus (5th century), who is credited as the first to speak of subtle planes, posited two subtle bodies, vehicles, or 'carriers' (okhema), intermediate between spirit and the physical body. These were:
the augoeides okhêma, 'luminous vehicle' or 'body of light', which he identified as the immortal vehicle of the rational soul.
the pneumatikon okhêma, 'pneumatic vehicle' or 'body of breath', indwelling the vital breath (pneuma), which he identified as the mortal vehicle of the irrational soul. (cf. pneumatic). Renaissance medicine and magic.Renaissance magic was a resurgence in Hermeticism and Neo-Platonic varieties of the magical arts which arose along with Renaissance humanism in the 15th and 16th centuries CE. During the Renaissance period, magic and occult practices underwent significant changes that reflected shifts in cultural, intellectual, and religious perspectives. C. S. Lewis, in his work on English literature, highlighted the transformation in how magic was perceived and portrayed. In medieval stories, magic had a fantastical and fairy-like quality, while in the Renaissance, it became more complex and tied to the idea of hidden knowledge that could be explored through books and rituals. This change is evident in the works of authors like Spenser, Marlowe, Chapman, and Shakespeare, who treated magic as a serious and potentially dangerous pursuit.
en.wikipedia.org/wiki/Renaissance_magic
Look at the universal world full of the light of the sun. Look at the light in the world’s matter full of all the universal forms and forever changing. Subtract, I beg you, matter from the light and put the rest aside : suddenly you have soul, that is, incorporeal light, replete with all the forms, but changeable.Ficino describes this tenuous form as being of aether or quintessence, the fifth element, spirit, and says that it has a "fiery and starry nature."[e] He also refers to it as the 'astral body,' intermediate between spirit and the body of matter. Such ideas greatly influenced the Renaissance medicine of Paracelsus (1493–1541) and Servetus (1509/11–1553).[20] John Dee (1527–1608/9), a student of Ficino, based his natural philosophy on Ficino and the Medieval optical theories of Roger Bacon, William of Ockham, John Peckham, and Vitello; according to Szulakowska "specifically for his ideas concerning the radiation of light rays and the effects of the planetary and stellar influences on the earth." Dee was also influenced by the Arabian philosopher Al-Kindi, whose treatise De radiis stellarum wove together astrology and optical theory, which inspired Dee's Propaedeumata Aphoristica. In Dee's system of Enochian magic, there were three main techniques: invocation (prayer), scrying (crystal-gazing), and traveling in the body of light. Isaac Newton's occult studies. Isaac Newton (1642–1726/27), despite his renown for his scientific pursuits, held an alchemist's perspective. In the early 18th century, he speculated that material bodies might be transformed into light, connecting this idea with the 'subtle body' of alchemy. Much of what are known as Isaac Newton's occult studies can largely be attributed to his study of alchemy. From a young age, Newton was deeply interested in all forms of natural sciences and materials science, an interest which would ultimately lead to some of his better-known contributions to science. His earliest encounters with certain alchemical theories and practices were during his childhood, when a twelve year old Isaac Newton was boarding in the attic of an apothecaries shop. During Newton's lifetime, the study of chemistry was still in its infancy, so many of his experimental studies used esoteric language and vague terminology more typically associated with alchemy and occultism.It was not until several decades after Newton's death that experiments of stoichiometry under the pioneering works of Antoine Lavoisier were conducted, and analytical chemistry, with its associated nomenclature, came to resemble modern chemistry as we know it today. However, Newton's contemporary and fellow Royal Society member, Robert Boyle, had already discovered the basic concepts of modern chemistry and began establishing modern norms of experimental practice and communication in chemistry, information which Newton did not use. Much of Newton's writing on alchemy may have been lost in a fire in his laboratory, so the true extent of his work in this area may have been larger than is currently known. Newton also suffered a nervous breakdown during his period of alchemical work. Newton's writings suggest that one of the main goals of his alchemy may have been the discovery of the philosopher's stone (a material believed to turn base metals into gold), and perhaps to a lesser extent, the discovery of the highly coveted Elixir of Life. The elixir of life (Medieval Latin: elixir vitae), also known as elixir of immortality, is a potion that supposedly grants the drinker eternal life and/or eternal youth. This elixir was also said to cure all diseases. Alchemists in various ages and cultures sought the means of formulating the elixir.
en.wikipedia.org/wiki/Elixir_of_life
Newton reportedly believed that a Diana's Tree, an alchemical demonstration producing a dendritic "growth" of silver from solution, was evidence that metals "possessed a sort of life." Within the last few hundred years, some alchemists have adopted the Tree of Life from the Kabbalah. This knowledge is not used by all alchemists, which is fine, but a basic working knowledge of it can go very far for one's progress, of this I am certain. The Tree of Life serves as a sort of spiritual road map between the physical world and the Absolute, or God. There are different levels of consciousness, each associated with a particular rate of vibration (slower vibrations for lower levels, higher rates for higher levels, eventually reaching to infinity or the Absolute), a planet, and a metal. You can apply this to work both in spagyrics and mineral alchemy, as you can see for yourself just where on the Tree these particular plants or ores/substances are located. As another application, the Tree of Life can be stretched out into a line, levels 1 through 10, ten on the bottom, 1 at the top. Level 10, our physical reality, is the most mundane. Between it and the higher worlds is the first Veil, guarded by our own Guardian of the Threshold, our own morality. Based on the state or evolution of that morality, we can access higher worlds through mysticism (one avenue of which is alchemy). If our intent is noble, our Guardian will allow us access to the higher worlds, the level accessible based on our spiritual evolution. Levels 9 to 7 constitue the Lunar Astral world; Levels 6 to 4 constitute the Solar Astral world; and Levels 3 to 1 constitute the Buffer between the Created worlds and the Absolute.
ethekarius.wixsite.com/alchemy/treeoflife
Some practices of alchemy were banned in England during Newton's lifetime, due in part to unscrupulous practitioners who would often promise wealthy benefactors unrealistic results in an attempt to swindle them. The English Crown, also fearing the potential devaluation of gold because of the creation of fake gold, made penalties for alchemy very severe. In some cases the punishment for unsanctioned alchemy would include the public hanging of an offender on a gilded scaffold while adorned with tinsel and other items.
en.wikipedia.org/wiki/Isaac_Newton%27s_occult_studies
Franz Anton Mesmer (1734–1815) borrowed from Newton's more occult theories with the intention of finding medical applications. He also built on the work of Richard Mead (1673–1754), who hypothesized that due to the astral nature of the human body, it is subject to an "all‐pervading gravitation emanating from the stars." Mesmer expanded this concept, hypothesizing that bodies were subject to a form of magnetism emanating from all other bodies, not just the stars, which he called 'animal magnetism,' describing it as a "fluid which is universally widespread and pervasive in a manner which allows for no void, subtly permits no comparison, and is of a nature which is susceptible to receive, propagate, and communicate all impressions of movement."[f] Mesmer's theories influenced the Spiritualist traditions. Helena Blavatsky (1831–1891) wrote of the Augoeides, though her own theories of the astral body were derived from the subtle body traditions of Eastern mysticism. The most substantial difference consisted in the location of the immortal or divine spirit of man. While the ancient Neoplatonists held that the Augoeides never descends hypostatically into the living man, but only more or less sheds its radiance on the inner man – the astral soul – the Kabalists of the Middle Ages maintained that the spirit, detaching itself from the ocean of light and spirit, entered into man's soul, where it remained through life imprisoned in the astral capsule.
Ceremonial magic Éliphas Lévi. In the mid-nineteenth century the French occultist Éliphas Lévi (1810–1875) introduced the term 'astral light' in his Dogme et rituel de la haute magie (1856), and wrote of it as a factor he considered of key importance to magic, alongside the power of will and the doctrine of correspondences. Lévi developed a full theory of the 'sidereal body' which for the most part agrees with the Neoplatonic tradition of Proclus, Iamblichus, Plotinus, and Porphyry, though he credited Paracelsus as his source. He considered the astral light to be the medium of all light, energy, and movement, describing it in terms that recall both Mesmer and the luminiferous aether. Lévi's idea of the astral was to have much influence in the English-speaking world due to being adopted by the Hermetic Order of the Golden Dawn and by Aleister Crowley, who believed himself to be Lévi's reincarnation and promoted a number of ideas from his works, including his idea of the true self or True Will, much of his system of ceremonial magic, and his theories of the astral plane and the body of light.
Florence Farr and the Golden Dawn. The Hermetic Order of the Golden Dawn, a secret magical order originating in 1888 in Victorian England, describes the subtle body as "the Sphere of Sensation." Florence Farr (1860–1917) developed the Golden Dawn education system, succeeded William Wynn Westcott as "Chief Adept in Anglia," and wrote several of the Order's secret instruction papers, called the "Flying Rolls." Her magical motto was Sapientia Sapienti Dona Data (Latin: 'Wisdom is a gift given to the wise'). Farr's writings, signed with the initials of her motto 'SSDD', studied the ten parts of a human being which she said were described in ancient Egyptian writings, including the Sahu, the elemental or astral body; the Tet or Zet, the spiritual body or soul; and the Khaibt, the sphere or aura, radiating from the Sahu, and symbolised by a fan. Farr wrote that the ancient Egyptian adepts "looked upon each body, or manifested being, as the material basis of a long vista of immaterial entities functioning as a spirit, soul and mind in the formative, creative and archetypal worlds." She described how the Khaibt forms a sphere around a human being at birth.The occultist Israel Regardie (1907–1985) published a collection of Golden Dawn magical texts which state that "the whole sphere of sensation which surroundeth the whole physical body of a man is called 'the magical mirror of the universe'. For therein are represented all the occult forces of the universe projected as on a sphere..." Regardie connects the Sephiroth of the Qabalistic Tree of Life to this sphere as a microcosm of the universe. The Kabbalistic concept of the Nephesch ('psyche') is seen as "the subtle body of refined Astral Light upon which, as on an invisible pattern, the physical body is extended." The tree of life is mentioned in the Book of Genesis; it is distinct from the tree of the knowledge of good and evil. After Adam and Eve disobeyed God by eating fruit from the tree of the knowledge of good and evil, they were driven out of the Garden of Eden. Remaining in the garden, however, was the tree of life. To prevent their access to this tree in the future, Cherubim with a flaming sword were placed at the east of the garden. In the Book of Proverbs, the tree of life is associated with wisdom: "[Wisdom] is a tree of life to them that lay hold upon her, and happy [is every one] that retaineth her."In Proverbs 15:4, the tree of life is associated with calmness: "A soothing tongue is a tree of life; but perverseness therein is a wound to the spirit. Jewish mysticism depicts the tree of life in the form of ten interconnected nodes, as the central symbol of the Kabbalah. It comprises the ten Sefirot powers in the divine realm. The panentheistic and anthropomorphic emphasis of this emanationist theology interpreted the Torah, Jewish observance, and the purpose of Creation as the symbolic esoteric drama of unification in the sefirot, restoring harmony to Creation. From the Renaissance onwards, Kabbalah became incorporated as tradition in Christian Western esotericism as Hermetic Qabalah.
en.wikipedia.org/wiki/Tree_of_life
The occultist Aleister Crowley (1875–1947), the founder of the new religious movement Thelema, translated augoeides literally as 'egg message' and connected it with 'the Knowledge & Conversation of the Holy Guardian Angel' or 'higher & original (egg) genius' associated with each human being. He stressed that the body of light must be built up though the use of imagination, and that it must then be animated, exercised, and disciplined. According to Asprem (2017): The practice of creating a "body of light” in imagination builds on the body-image system, potentially working with alterations across all of its three modalities (perceptual, conceptual, and affective): an idealized body is produced (body-image model), new conceptual structures are attached to it (e.g., the doctrine of multiple, separable bodies), while emotional attachments of awe, dignity, and fear responses are cultivated through the performance of astral rituals and protections from "astral dangers" through the simulation of symbols and magical weapons. Crowley explains that the most important practices for developing the Body of Light are: The fortification of the Body of Light by the constant use of rituals, by the assumption of god-forms, and by the right use of the Eucharist. The purification and consecration and exaltation of that Body by the use of rituals of invocation.
The education of that Body by experience. It must learn to travel on every plane; to break down every obstacle which may confront it. According to Crowley, the role of the body of light is broader than simply being a vehicle for astral travel — he writes that it is also the storehouse of all experience.
en.wikipedia.org/wiki/Body_of_light
Enlightenment or God-realization is the highest aspect of our human potential for growth in body, mind, and spirit. According to many esoteric traditions, as we awaken to our oneness with God, bodily changes occur, most dramatically in the higher phases of enlightenment. In the final phase, the body is alchemically changed from flesh into light, becoming immortal. Enlightenment becomes a literal fact through the transubstantiation of flesh and blood into an immortal body of light. Various traditions have different names for this transubstantiated form, including the light body, the resurrection body, the solar body, and the diamond body. In this article, we will look at this phenomenon from a cross-cultural and evolutionary perspective. We will also consider questions such as; what is the relationship between death and resurrection? What is meant by the terms "ascended masters" and "illuminati"? We will look at Christianity as a Western enlightenment tradition whose purpose is to enable people to develop psychophysically through resurrection to become Christed god-men and god-women. Toward the end, we will look the Shroud of Turin as evidence of bodily transubstantiation and the perfection of the human race. From Transfiguration to Transubstantiation. The model of human consciousness I will be using is essentially drawn from the ancient yogic chakra model of consciousness, which posits seven stages of development that correspond to each of the chakras. Enlightenment is the highest. The American spiritual teacher Sapta Na Adi Da Samraj (formerly known as Adi Da and Da Free John, among other names; born Franklin A. Jones) divides this phase into three substages: transfiguration, transformation, and translation. With transfiguration, the body-mind is pervaded by what he calls Divine Radiance as the person abides in God-realization. Transformation is characterized by the manifestation of extraordinary powers and faculties (sometimes called siddhis), such as psychic healing capacities, genius, and longevity, as spontaneous expressions of further permeation of the body-mind by Divine Radiance. Translation removes the individual from space-time altogether and returns him to what I call the Preluminous Void, the unmanifest state of existence before God said "Let there be light." I believe this model, though valuable, is incomplete. Therefore I would like to suggest adding a next-to-last stage before translation: transubstantiation, or attaining the light body. This is the culmination of the entire evolutionary process of higher human development. It results in a deathless body of light, the perfection of the human body-mind, and it is the subject of this article. The True Nature of Resurrection...Sacred traditions and metaphysical schools of thought generally agree that reality is multileveled and that each level of reality is composed of different energies or of matter with different degrees of vibration and density. In their totality, these energies and forms of matter constitute a spectrum of substance. At one end of the spectrum is purely physical matter; at the other end is pure spirit prior to its manifestation as matter and energy. This spectrum of substance is one of the two primal forms of God constituting the cosmos. The other is the spectrum of consciousness. Together, they are the inner and outer aspects of reality, the subjective and objective, the intention and extension of God. Through our body-mind, we humans partake of all levels of reality, although we are generally unaware of the higher ones. Nonetheless, we retain the potential to awaken to the full spectrum of our being as consciousness and substance. Furthermore, we have a form or container or vehicle for our consciousness on each of those levels—a vehicle that is composed from the substance of that level. Collectively these are called energy bodies. They can be seen as nested one within the other, and all are resident within the physical body, although their energies may extend beyond it. Our physical body of flesh, blood, and bone is merely the container through which we function at the level of reality we know as ordinary space-time. At death, as the physical body decomposes, the other bodies withdraw from it, and the consciousness continues to function in other levels of reality. Those energy bodies have been given various names by various traditions. In one tradition they are termed the gross, the subtle, and the causal levels and bodies. In another they are the physical, the vital, the emotional, the mental, and the spiritual levels and bodies. In yet another they are termed koshas or "sheaths" of finer and finer substance enfolding the physical body. Still more names could be given from still other metaphysical systems. Here are some of the names given to the "highest" or "final" energy body in various traditions: In the Christian tradition it is called "the resurrection body" or "the glorified body." St. Paul called it "the celestial body" or "spiritual body." In Sufism it is called "the most sacred body" (wujud al-aqdas). In Taoism it is called "the diamond body," and those who have attained it are called "the immortals" and "the cloudwalkers." In Tibetan Buddhism it is called "the light body."
In some mystery schools it is called "the solar body."
In Rosicrucianism it is called "the diamond body of the temple of God." In Tantrism and yoga it is called the "the vajra body," "the adamantine body" and "the divine body."
In Vedanta it is called "the superconductive body."
In Kriya yoga it is called "the body of bliss." In Gnosticism and Neoplatonism it is called "the radiant body." In the alchemical tradition, it is called "the glory of the whole universe" or the "golden body." In the Hermetic Corpus it is called "the immortal body" (soma athanaton). In ancient Egypt it was called the akh.
In Old Persia it was called "the indwelling divine potential" (fravashi or fravarti). In the Mithraic liturgy it was called "the perfect body" (soma teleion). In the philosophy of Sri Aurobindo it is called "the Divine Body," composed of supramental substance. As I see it, these are different terms for the same ultimate stage of human development. If I understand these terms correctly, they refer to the condition in which a human being, by a combination of personal effort and divine grace, attains a deathless state through the transubstantiation or alchemical transmutation of his or her ordinary fleshly body. The traditions speak of the process in different ways. Is the immortal body created or released, attained or manifested? Is it preexistent within the individual, so that the gross matter of the body and the other energy bodies are simply "burned" away? Or is the gross matter of the body altered through a process not yet recognized by physical science that changes the atoms of flesh into something unnamed on the periodic table of elements? Is there more than one route to the perfected human body-mind?
These are provocative questions, but I have no definitive answers to offer here. I am seeking answers, and I welcome whatever information readers may have to share. Attaining Immortality. Whatever the process may be, it enables the transubstantiated individual to operate within ordinary space-time through an immortal vehicle of consciousness. Unlike biological flesh, that deathless body is no longer carbon-based. Rather it is composed of a finer, more ethereal form of energy substance unknown to conventional physics but long known to metaphysics. For a human individual, this condition is the most exalted phase of higher human development. The person has become fully manifested as what he or she inherently is: a form of God. Such people have been recognized throughout history as "god-men" and "god-women." If we share a common human nature, then what is possible for one is possible for all, at least theoretically. For humanity in a collective sense, then, the body of light is the final stage of evolution, the perfection of man, the complete manifestation of the Mystical Body of Christ. Attaining the body of light is an alternative to death or, more correctly, the conquest of death. As Dr. Charles Musas put it in an article in Astrologia (vol. 1, no. 2, 1974), which I quoted in my book Kundalini, Evolution, and Enlightenment: The most ancient Egyptian teachings were concerned with an occult science—now lost and as yet far beyond the reach of our technology—whereby while still in this life, the carbon-based body, by suitable extradimensional radiation, could be transformed into the new type of energy-substance and form the imperishable, radiant body. In this manner, the initiate so treated could enter into a higher dimensional objective world...without the trauma of physical death. Jesus and the Body of Light. The best-known example of transubstantiation of the human body-mind is Jesus of Nazareth. I regard Christianity as an enlightenment tradition whose true purpose is to enable people to become Christed. That is, Christianity has (or had) both a theory and a practice for attaining enlightenment in the highest degree. But that understanding has been lost in the institutional forms and sects that have arisen over doctrinal and ritualistic differences that are not essential to the process of growth to Christhood. It is important for fundamentalists to realize this fact, but it is also important for transpersonalists, integralists, and secular spiritualists who dismiss certain inner truths about Christianity and thereby overlook the possibility of connecting with a Western enlightenment tradition whose roots extend at least to ancient Egypt. Fundamentalist Christians often speak about the blood sacrifice of Jesus. They declare that his shedding of blood was a mighty act of salvation. A hymn asks, "Are you washed in the blood of the Lamb?" It asks whether the listener is cleansed from sin and redeemed from eternal damnation by accepting the blood sacrifice of Jesus as the sign of his rulership of creation.
With all due respect, that view of Jesus and Christianity is naive, literalistic, and superficial. It is an exoteric understanding of a situation that actually requires an esoteric understanding. In other words, conventional Christianity has the teaching, but not the key that unlocks its meaning. I will explain. Contrary to what many Christian fundamentalists believe, I would like to suggest that the resurrection of Jesus did not involve reconstitution of his flesh, blood, and bone into a functioning biological organism. It was not the restoration of his physical body or the reanimation of a decomposing corpse. Similar examples of this fallacious fundamentalism may be seen in ancient China and in Orthodox Judaism. In ancient China, I have read, it was common for men to save their cut hair and fingernails on a lifelong basis so that upon the person's death they could be placed in the grave or tomb in order to be ready for use in restoring that person's body to life. Likewise, in Orthodox Judaism it is believed that the Messiah will resurrect dead bodies upon his coming, so Orthodox Jews retain even amputated body parts for burial with the person. No matter what form this literalism takes, it needs to be corrected with insight and understanding. There is no need to collect body parts. Doing that is an entirely superfluous and literal-minded view that misdirects one's energy and consciousness. Nor is there any need to be "washed in the blood of the Lamb." The important thing is, as the Bhagavad Gita puts it, to "fix your heart on God" and then invoke the Holy Spirit, the Shekhinah, the goddess Kundalini, or whatever devotional form your particular tradition may provide. Support that with moral behavior, contemplative practice, cultivation of the mind, works of social goodness and civic responsibility. In other words, live a life of integral practice so that your entire being—body, mind and spirit—is oriented to the attainment of enlightenment. God will take care of the rest. However, "the rest," according to esoteric traditions, includes advanced practices that are for all intents and purposes unknown to the exoteric forms of those traditions—the churches, temples, mosques, etc., where conventional worship prevails and enlightenment-knowledge is generally regarded as craziness or heresy. It is not a matter of having all your body parts collected; dead flesh is dead flesh. It is a matter of enlivening your energy bodies so that, through spiritual refinement, the dross is removed and the "highest" body is developed to the point of complete self-mastery. Then you can cast off the flesh body through the death process, but without the trauma of dying. You release the light body from its fleshly cocoon. You put on the "robe of light." You no longer cast a shadow because you no longer have a shadow. Evidence of the Shroud. When Jesus arose from the dead, he lived in a resurrection or glorified body. That is indicated by the Shroud of Turin, which, legend maintains, was the funeral shroud of Jesus when he was buried in the tomb after crucifixion. Although a carbon-14 test in the 1980s purportedly showed that the Shroud was no older than the fourteenth century—and therefore was a hoax—it has now been shown that the results of this test were badly flawed by two major factors. First, the sample of the fabric tested was recently found to be part of a sixteenth-century patch or invisible repair of the original cloth, which had been damaged. (The repair was revealed by microscopic examination.) Second, microscopic biological material (mold microorganisms) was present on the piece of fabric tested. These factors led to a medieval date for the Shroud. New tests move the relic's age back to the first century. Moreover, other research has identified pollen grains on the Shroud that could only have come from the vicinity of Jerusalem during the months of March and April, when such localized vegetation is in bloom. Finally, the weave of the cloth has now been identified as specific to Palestine in the first century and not to medieval Europe. For these and other reasons, the Shroud is now clearly established as an authentic first-century relic. As for the image of the man in the Shroud, research likewise indicates that it is no hoax. The blood stains are real (type AB) and contain human male DNA. Shroud researcher Frank Tribbe notes in his book Portrait of Jesus? that the closest science can come to explaining how the image of the man was imprinted on the Shroud is by comparing the situation to a controlled burst of high-intensity radiation similar to the Hiroshima bomb explosion, which "printed" images of disintegrated people on building walls. Shroud researcher Ray Rogers, a physical chemist from Los Alamos Laboratory, said, "I am forced to conclude that the image was formed by a burst of radiant energy—light if you like." In other words, the image is recorded on the cloth as if by a photoflash of brilliant light rising from the body of the man in the Shroud. Another Shroud researcher, Alan Adler of Western Connecticut State College, concluded that the image could have been created only by a form of energy that science cannot name. Apparently a self-induced nuclear "explosion" was the means by which Jesus transubstantiated. This line of reasoning means that Jesus actually died, physically and biologically. While he may have been alive in a yogic swoon or a near-death condition when placed in the tomb, nevertheless at some point he underwent biological death in order to attain resurrection. But unlike the typical corpse, which undergoes decomposition into its elements, Jesus's physical body was altered into something more elemental—indeed, more fundamental, although it is not understood by fundamentalists. From my point of view, Jesus called people to duplicate himself, to grow into "the stature and fullness of Christ," so that in our own bodies—our own flesh and blood—we perform the true and complete imitation of Christ. Institutional Christianity, from evangelical to mainstream churches, aims at producing Christians when it should aim at producing Christs. The kingdom of heaven to which Jesus called humanity is not an astrophysical location but a state of consciousness known as enlightenment. Jesus' life, death, and postmortem acts opened "the gates of heaven" for everyone, but mere belief in Jesus is not enough. No one will pass through the gates unless he or she lives a God-centered life resulting in God-realization. And in the final phase of God-realization, one literally becomes light. Ascended Masters and the Illuminati. There may have been others before (and after) Jesus who attained the glorified body or resurrection body, as is implied in various ways in both biblical and extrabiblical literature. The pharaonic ceremonial tradition of ancient Egypt is primarily about the process of consciousness transference from the flesh body to the spirit body or akh. Knowledge of that process may have passed into Judaism through Moses, who, according to the Bible, became a member of the pharaoh's household when he was rescued as a baby by a pharaoh's daughter. From Moses, according to esoteric legends, the akh knowledge descended through the centuries as an underground stream in some branches or schools of Judaism, emerging publicly and most dramatically through the resurrection of Jesus of Nazareth. Legends and some esoteric documents also have the tradition continuing through some of the early Christians to the Cathars of southern France, and thence to the Knights Templar and modern Freemasonry as expounded by scholars such as Manly P. Hall and W. L. Wilmshurst. Although Jesus is the primary Western exemplar of resurrection, there are others, both Eastern and Western, whom history and legend record as similarly transubstantiated. According to various esoteric traditions, a number of "ascended masters" have attained to that condition and are accessible to us when they choose to be. Among them are Melchizedek, Ezekiel, Count St. Germain, Boganathar, Kriya Babaji Nagaraj (also known as Mahavatar Babaji and Shiva Baba), Koot Hoomi, Morya, Djual Kool, Matsyendra Nathan, and Swami Ramalingam. Collectively, they are known as the White Brotherhood, the illumined ones or the true illuminati. In a different but related situation—that of near-death research—are reports by the thousands of people who, while clinically dead, have found themselves in a nonterrestrial environment and have then become aware of the presence of a being of light. These light beings have been identified by the near-death experiencers as gods, angels, devas, saints, holy people, mythological personalities, and other figures associated with divinity. The reports imply a veritable society of such entities, operating in what seem to be vehicles of consciousness identical to the one Jesus had after his resurrection. That society resides at the top of the divine hierarchy of worlds extending from the lowest physical level to the highest of the metaphysical. The hierarchy has often been called the Great Chain of Being; it connects all life to God, from the lowest microorganisms, through humanity, to the forms native to the higher worlds, such as angels, devas, and archangels. At the highest level, the Logos—where creation itself begins—are those Christed ones of humanity who have ascended to the throne of God, that is, who have attained the condition of existence that is the seat of power for God's governing of the cosmos. Despite the apparently vast distance which separates them from us, they are simply "elder brothers and sisters" of ours who have traveled the evolutionary path before us. They present themselves to us in ways that appeal to our deepest nature and that urge us to externalize that nature in every aspect of our own being, including relationships and social organization. They are models for human aspirations of spiritual growth. Thus Jesus, properly understood, is not a vehicle of salvation, as fundamentalists claim, but a model of perfection drawing us beyond ego to the transpersonal and the mystical.
From my perspective, someday in a distant evolutionary future we humans will wear the seamless robe of light. May all beings attain enlightenment!.
www.theosophical.org/publications/quest-magazine/resurrec...