View allAll Photos Tagged Unconditioned
The greatest mystics have not been heretics but Catholic saints. In them “natural mysticism” which, like “natural religion,” is latent in humanity, and at the certain point of development breaks out in every race, came to itself; and attributing for the first time true and distinct personality to its Object, brought into focus the confused and unconditioned God which Neoplatonism had constructed from the abstract concepts of philosophy blended with the intuitions of Indian ecstatics, and made the basis of its meditations on the Real. It is a truism that the chief claim of Christian philosophy on our respect does not lie in its exclusiveness but in its Catholicity: in the fact that it finds truth in a hundred different systems, accepts and elucidates Greek, Jewish, and Indian thought, fuses them in a coherent theology, and says to speculative thinkers of every time and place, “Whom therefore ye ignorantly worship, Him declare I unto you.”
-Evelyn Underhill, Mysticism, E. P. Dutton and Company (New York) pp. 105–6.
National Gallery of Australia, Canberra, ACT.
Charred forest, 2023-24, Lindy Lee and Sullivan+Strumpf.
"Out of something that is dark, mysterious and seemingly as dead as a charred forest, there is still life. It's the seeds of life. It's the seeds of cosmos." Lindy Lee, 2024.
In the background is "The unconditioned", 2020, bronze, Lindy Lee. Lee's flung bronze works reinterpret the calligraphic practice of Zen Buddhist monks, who, after quietening the mind with meditation, would throw ink onto paper. Lee uses the medium of molten bronze flung onto a foundry floor to create individual elements that embody the moment of their creation.
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
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The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
- Today I saw this beautiful Zebra, and since I hadn't seen it before I guess it must be new.
“I'm simply saying that there is a way to be sane. I'm saying that you can get rid of all this insanity created by the past in you. Just by being a simple witness of your thought processes.
It is simply sitting silently, witnessing the thoughts, passing before you. Just witnessing, not interfering not even judging, because the moment you judge you have lost the pure witness. The moment you say “this is good, this is bad,” you have already jumped onto the thought process.
It takes a little time to create a gap between the witness and the mind. Once the gap is there, you are in for a great surprise, that you are not the mind, that you are the witness, a watcher.
And this process of watching is the very alchemy of real religion. Because as you become more and more deeply rooted in witnessing, thoughts start disappearing. You are, but the mind is utterly empty.
That’s the moment of enlightenment. That is the moment that you become for the first time an unconditioned, sane, really free human being.” - {Osho}
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
*******************************************************************************
Wattenmeer er et mantra med bevidsthed, lytning, følelse og forfædre. Udvidelsen forbliver ikke et rent eksternt fænomen, det åbner indersiden.
Enten du lov selv at ekspandere, indtil der er ingen beziehendes tænker længere, kun opfatte, bevidst frihed, eller at skrumpe ind til et sandkorn i den enorme mængde. Dette er den pris, du skal betale for at være selv.
Den anden side, som gradvist trænger ind i yderste og indre, er døden. Det er en overlevelseskamp for bevidsthed, fordi den skal lære at forblive bevidst i det ubetingede.
Denne oplevelse kan kun realiseres fuldt ud, hvis du ikke bare hviler eller slapper af i det fulde, men er aktivt i mudderet. Derefter ligger udvidelsen, ebbe og strømmen, nat og tåge, forræderisk drift, aktualitet, vildfarelse og adfærdsmæssige forstyrrelser. Bredden er ikke et kartonhåndtag; vores bevidsthed er ikke vant til at beskæftige sig med intet. Nogle mennesker er euforisk, som om de var i en drøm eller en Tripp, andre fryse i frygt for ikke vove et skridt foran de andre. Dette er farligt i Wattenmeer, livstruende!
Men hvis bevidstheden forbliver stabil: Hvad lyksalighed at fusionere med lyd og rum, kan trænge uden modstand, indtil der er intet tilbage, bortset fra hvad der er der ..... det er perfektion
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
A tribute to Ukraine in the hope for a soon unconditioned Peace.
Made between March 16 and 17 2022 as third version of my previous work dedicated to the People of Ukraine.
Will you publish, post or reshare my image, I'd be thankful if you link it to my Flickr profile and let me kindly know about it.
(Original up/download largest available size 21,7 Mb -
5768 x 3845 pixels) Best view when zoomed.
This image belongs to my Collection #PlanisphericArt and is a brush & spray handmade painting using as a starting point 3 of my photos turned into stereoscopy and 1 image (not in stereo, just reshaped, slightly saturated and used as a layer texture) by my Friend Fulvio Baccaglini (Maths/colours softwares conceiver, scientist & researcher on the colour spectrum) .
You will find here below in the first comment box Fulvio's image, dedicated to Ukraine entitled "SOS to the West" and that he donated to the Public Dominion.
#PlanisphericArt by ©WhiteAngel
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
*******************************************************************************
Wattenmeer er et mantra med bevidsthed, lytning, følelse og forfædre. Udvidelsen forbliver ikke et rent eksternt fænomen, det åbner indersiden.
Enten du lov selv at ekspandere, indtil der er ingen beziehendes tænker længere, kun opfatte, bevidst frihed, eller at skrumpe ind til et sandkorn i den enorme mængde. Dette er den pris, du skal betale for at være selv.
Den anden side, som gradvist trænger ind i yderste og indre, er døden. Det er en overlevelseskamp for bevidsthed, fordi den skal lære at forblive bevidst i det ubetingede.
Denne oplevelse kan kun realiseres fuldt ud, hvis du ikke bare hviler eller slapper af i det fulde, men er aktivt i mudderet. Derefter ligger udvidelsen, ebbe og strømmen, nat og tåge, forræderisk drift, aktualitet, vildfarelse og adfærdsmæssige forstyrrelser. Bredden er ikke et kartonhåndtag; vores bevidsthed er ikke vant til at beskæftige sig med intet. Nogle mennesker er euforisk, som om de var i en drøm eller en Tripp, andre fryse i frygt for ikke vove et skridt foran de andre. Dette er farligt i Wattenmeer, livstruende!
Men hvis bevidstheden forbliver stabil: Hvad lyksalighed at fusionere med lyd og rum, kan trænge uden modstand, indtil der er intet tilbage, bortset fra hvad der er der ..... det er perfektion
The Shakespeare Memorial Room can be found on the top floor of the Library of Birmingham inside the Golden Rotunda.
Comments off for now as no time to reciprocate. Hope to catch up with you all soon. :-)
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
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The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
oh, io, come sempre, ti aspetto qui...
cliccaci sopra, per vederla in GRANDE - please, click on it, to see it LARGE
♬ ♪ ♩ ♭ ♫♪ - Enrico Ruggeri - Dimmi Quand'è - ♬ ♪ ♩ ♭ ♫♪
Dimmi quand'è l'ultima volta che sei stato un po' da solo serenamente
[...]
Dimmi quand'è che ti sei divertito davvero,
prova a dirmi quand'è che hai lasciato i rimpianti nel vento,
dimmi quando tu hai fatto più felice il bambino che hai dentro
e hai vissuto le piccole cose lungo gli incontri della vita.
"Vampyr"
-6000x8000 (SRWE hotsampling)
-CE Table (camera, FOV, timestop, postprocessing, HUD toggle) by IDK31
I have another similar one that i'll post up tomorrow.
J'adore la couleur!!!!
Et toi? Tu aussi?
HAHAHA, my french is so bad I can't even.
But anyway, rainy days are great, except when it floods. :s
Follow me on:
La proprietà privata non costituisce per alcuno un diritto incondizionato e assoluto. Nessuno è autorizzato a riservare a suo uso esclusivo ciò che supera il suo bisogno, quando gli altri mancano del necessario. (Papa Paolo VI)
Private ownership does not constitute for anyone an absolute and unconditioned right. No one is justified in keeping for his exclusive use what he does not need her, when others lack the basic necessities. (Pope Paul VI)
Ricordo al team e ai discenti che la strada del commento via e-mail, è sempre aperta, così da poter consentire anche esplicazioni riservate.
Nelle mie immagini, in molte circostanze, sono presenti persone riconoscibili. Se non ti è gradito, contattami e la rimuoverò.
I remember the team and to the students that the way the comment by e-mail is always open, so as to allow even explicit reservations.
In my images, in many circumstances, there are recognizable people. If you are not pleased, contact me and I will remove.
Si prega di non utilizzare le mie immagini su siti web, blog o altri mezzi senza il mio permesso!
Please don't use my images on websites, blogs or other media without my permission!
Por favor, no use mis imágenes en los sitios web, blogs u otros medios de comunicación sin mi permiso!
SI CONSIGLIA LA VISIONE GRANDE E SU SFONDO NERO
WE RECOMMEND THE GREAT VISION AND BLACK BACKGROUND
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
A few considerations, both on the practice and on the "place" of these four jhāna. In order to develop them successively, it is of prime importance that the will for the unconditioned should completely occupy the mind. Only then will its advance not be obstructed. Only then, when each single jhāna has been wholly apprehended, can one he aware of what that jhāna still retains that is "compounded," that is "conditioned," and thus find a way that leads still further.
When contemplating the phenomena proper to each jhāna in their appearance and development, the ascetic must confront them without inclination, without interest, without ties, without being attached, with his mind not limited by them, and he must apprehend "There is a higher liberty"; and by developing his experience he will, in fact, see: "There is."
The demon of identification and of satisfaction raises its head here also. It must be anticipated and conquered. Every feeling of enjoyment or of satisfaction that may arise upon the realization of each jhāna is immediately seen as a possible bond for the mind and is to be rejected.
One must apply here the general Buddhist principle that all enjoyment through attachment is lethal, be it either of the "heavens" or of nirvāna itself, since "a fire lighted with sandalwood burns no less fiercely than any other fire." The action must be neutral, absolutely purified and naked. As in the Carmelite symbolism of the ascent of the mountain, the path that does not become lost, which leads straight up to the summit, is that to which are attributed the words: nada, nada, nada -"nothing, nothing, nothing." The difference is that in the Ariyan path of awakening there is found no equivalent to the crisis that Saint John of the Cross called the "dark night of the soul."
In the texts the impersonality of the action is evident also from the fact that the four jhāna are given as phases of a development from within, phases that occur normally as a result of the fundamental direction that one's own being has taken, without "volitional" intervention in a strict personal sense. In the four jhāna, as in the later experiences, one must never think: "It is I who am about to achieve this jhāna," or: "It is I who have now achieved this jhāna." or "It is I who am surmounting this jhana." On the contrary, the mind, having rightly been set in motion, should lead from one to the other. Any intervention by the normal personal consciousness would only arrest the process and lead back to the point of departure, in the same way as Narcissus, at the moment of gazing at his image, prepared his own end.
The Mahayana saying, "there exist the road and the going, but not he who goes," seems not out of place here. We can also remember the Taoist maxim: "To achieve intentionally the absence of intentions."
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Julius Evola: The Doctrine of Awakening - Part II., Chapter 5. - The Four Jhāna : The "Irradiant Contemplations" (excerpt)
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image: Ornamental Gateway (Pailou) from Han Dynasty (202 BCE - 220 CE) across a street lined with small shops - Hanzhong, China, 1875
On Explore! December 10,2007! #397
Thank you very much to all of you my dear Flickr friends for your so kind comments!
I'd an apparition near my Wild River... an interview by an angel...!!! :)))
angiereal.blogspot.com/2007/11/interview-with-my-flickr-f...
In our world we seems to have forgotten the Primordial… the conditioning prevails! The spirit be parasited by the mind can’t act actively! Hazardous situation by excellence… the negative energy of the mind governs all… desires, emotions, ambitions, depression! Thanks to the research of Carl Jung on the I Ching, the collective unsconscious, and for his theory of the synchronicity, we know now that it is possible to recapture the spirit of a newborn… unconditioned… a mind without ambitions or desires…… the spirit of the Tao…. the innocence… the reality…. the liberation from the past!!!
De nos jours les êtres ont oublié le Primordial… le conditionnement règne en maître! L’esprit parasité par le mental ne peut se manifester activement! Situation dangereuse par excellence… l’énergie négative du mental gouverne tout… désirs, émotions, ambitions, déprime, dépression, mal-être! Grâce aux recherches de Carl Jung sur le Yi King, l’insconscient collectif, et sur la synchronicité nous savons maintenant qu’il est possible de retrouver l’esprit non-conditionné du nouveau-né… l’esprit sans désirs… ni ambitions… l’esprit même du Tao…. l’innocence… la réalité…. la délivrance du passé!
Nature knows… a simple slide show set to an original song composition. Best viewed with headphones on, and when there's time to relax. The song was inspired by a dream… and Jung had worked a lot on dreams!!! :)))
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
*******************************************************************************
Wattenmeer er et mantra med bevidsthed, lytning, følelse og forfædre. Udvidelsen forbliver ikke et rent eksternt fænomen, det åbner indersiden.
Enten du lov selv at ekspandere, indtil der er ingen beziehendes tænker længere, kun opfatte, bevidst frihed, eller at skrumpe ind til et sandkorn i den enorme mængde. Dette er den pris, du skal betale for at være selv.
Den anden side, som gradvist trænger ind i yderste og indre, er døden. Det er en overlevelseskamp for bevidsthed, fordi den skal lære at forblive bevidst i det ubetingede.
Denne oplevelse kan kun realiseres fuldt ud, hvis du ikke bare hviler eller slapper af i det fulde, men er aktivt i mudderet. Derefter ligger udvidelsen, ebbe og strømmen, nat og tåge, forræderisk drift, aktualitet, vildfarelse og adfærdsmæssige forstyrrelser. Bredden er ikke et kartonhåndtag; vores bevidsthed er ikke vant til at beskæftige sig med intet. Nogle mennesker er euforisk, som om de var i en drøm eller en Tripp, andre fryse i frygt for ikke vove et skridt foran de andre. Dette er farligt i Wattenmeer, livstruende!
Men hvis bevidstheden forbliver stabil: Hvad lyksalighed at fusionere med lyd og rum, kan trænge uden modstand, indtil der er intet tilbage, bortset fra hvad der er der ..... det er perfektion
Das Wattenmeer ist für das Bewusstsein ein Mantra des Sehens, Lauschens, des Fühlen und Ahnens. Die Weite bleibt kein rein äusseres Phänomen, sie öffnet das Innen.
Entweder man gestattet, sich selber auszuweiten, bis es kein beziehendes Denken mehr gibt, nur noch wahrnehmende, bewusste Freiheit, oder man schrumpft zum Sandkorn in der Unermesslichkeit. Das ist der Preis, welchen man zahlen muss, um ein Selbst zu sein.
Die andere Seite, welche nach und nach das Äussere und das Inneres durchdringt, ist der Tod. Die Weite ist der Tod und die Weite bewusst aufzunehmen, ist ein Überlebenskampf für das Bewusstsein, denn es muss lernen, im Unbedingten bewusst zu bleiben.
Diese Erfahrung erschliesst sich erst in vollem Umfang, wenn man nicht nur ruhend oder entspannt in vollen Zügen aufnimmt, sondern aktiv im Watt unterwegs ist. Dann birgt die Weite, Ebbe und Flut, Nacht und Nebel, tückischen Treibsand, Zeitenge, Sinnestäuschungen und Verhaltensstörungen. Die Weite ist kein Pappenstiel; unser Bewusstsein ist es nicht gewöhnt, mit dem Nichts umzugehen. Manche Leute werden euphorisch, als wären sie in einem Traum oder auf einen Tripp, andere erstarren vor Angst, wagen nicht mehr einen Schritt vor den anderen. Das ist gefährlich im Wattenmeer, Lebensgefährlich!
Aber wenn das Bewusstsein stabil bleibt: Welche Wonne, aufzugehen in Klang und Weite, sich widerstandslos durchdringen lassen, bis nichts mehr übrig ist, ausser dem, was da ist, ..... das ist Vollkommenheit
******************************************************************************
The Wadden Sea is a mantra of seeing, eavesdropping, the feeling and presentiment of consciousness. The width remains not a purely external phenomenon, it opens the interior.
Either you allowed to extend itself until there is no more of relational thinking, only perceiving, conscious freedom, or to shrink to a grain of sand in the vastness. That is the price, which you have to pay to be a self.
The other side, which permeates gradually the exterior and interior, is death. The width is death and accommodate the width aware is a struggle for survival for awareness, because it needs to learn to stay aware of the unconditioned.
This experience is only revealed in full when you receive not just resting or relaxing in the fullest, but is actively go in watts. Then, the width, the tides, Night and Fog, treacherous quicksand, time frames, hallucinations and behavioral disorders harbors. The width is not chicken feed; our consciousness, it is not used with the deal Nothing. Some people are euphoric, as if they were in a dream or on a trip, another freeze in fear, no longer dare one step ahead of the others. This is dangerous in the Wadden Sea, very dangerous!
But if awareness remains stable: What bliss to be absorbed in sound and space, can penetrate without resistance, until there is nothing left, except what is there ..... this is perfection
*******************************************************************************
Wattenmeer er et mantra med bevidsthed, lytning, følelse og forfædre. Udvidelsen forbliver ikke et rent eksternt fænomen, det åbner indersiden.
Enten du lov selv at ekspandere, indtil der er ingen beziehendes tænker længere, kun opfatte, bevidst frihed, eller at skrumpe ind til et sandkorn i den enorme mængde. Dette er den pris, du skal betale for at være selv.
Den anden side, som gradvist trænger ind i yderste og indre, er døden. Det er en overlevelseskamp for bevidsthed, fordi den skal lære at forblive bevidst i det ubetingede.
Denne oplevelse kan kun realiseres fuldt ud, hvis du ikke bare hviler eller slapper af i det fulde, men er aktivt i mudderet. Derefter ligger udvidelsen, ebbe og strømmen, nat og tåge, forræderisk drift, aktualitet, vildfarelse og adfærdsmæssige forstyrrelser. Bredden er ikke et kartonhåndtag; vores bevidsthed er ikke vant til at beskæftige sig med intet. Nogle mennesker er euforisk, som om de var i en drøm eller en Tripp, andre fryse i frygt for ikke vove et skridt foran de andre. Dette er farligt i Wattenmeer, livstruende!
Men hvis bevidstheden forbliver stabil: Hvad lyksalighed at fusionere med lyd og rum, kan trænge uden modstand, indtil der er intet tilbage, bortset fra hvad der er der ..... det er perfektion
and Bearse and Saila (1975) reviewed and summarized most of the current theories of light attraction among marine organisms: 1) positive phototaxis 2) intensity preference (brightness) 3) wavelength preference (color response) 4) con-ditioned or unconditioned response where light is associated with food 5) curiosity 6) photic disorientation and 7) hypnosis. No one has reliably determined which factors are responsible in any particular species.
Seeing is perception with the original, unconditioned eye. It is a state of consciousness in which separation of photographer/subject, audience/image dissolves; in which a reality beyond words and concepts opens up, whose “point” or “meaning” is the direct experience itself.
– John Daido Loori
Hospital de la Santa Creu i Sant Pau (1902-1930) Modernista. Architect: Lluís Domènech i Montaner, Barcelona.
Modernisme - Art Nouveau - Modern Style - Tiffany - Jugendstil - Sezessionstil - Wiener Sezession - Stile900 - Floreale - Liberty
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GRÀCIES INFERMERA!
CATALÀ
Fa un pocs dies he passat una hora escassa al quiròfon -la segona vegada a la vida que m’operaven- com estava anestessiat no recordo res d’questa hora. El més dur va ser després, però sort del tracta humà de totes les infermeres no solament no em puc queixar, ans tot el contrari. Com passa en totes les coses subjectes al què en diem el factor humà, que moltes vegades i apareix una persona que d’alguna manera, potser injusta, fa ombra a les altres perquè s’hi ha destacat.
Abans de tornar a parla d’aquesta persona no em puc estar de fer un mica de història, no pas exhaustiva, de l’ofici de d’inferemera. A més a més aquesta història és present també a la meva vida.
No hi ha dubte que la infermera més important de la història va ser l’anglesa Florence Nightingale, de família rica. Es va fer infermera responent a una crida divina a dedicar la seva vida al servei dels altres. Ella va fer grans reformes al sistema sanitari britànic i va anar a la Guerra de Crimea com infermera. El 1860 va fundar el primer programa oficial de formació d’infermeres i rebé màxims honors de la Reina Victòria.
De la Viquipèdia transcric: “Durant el segle xix, el servei de les germanes es donà a l'Hospital de la Santa Creu, a l'Institut Mental de la Santa Creu (Sant Andreu de Palomar) i l'Hospital de Sant Llàtzer o leproseria. Depenia directament i exclusivament de la junta de l'administració d'aquests centres, En 1927, la pia associació va demanar a la Santa Seu la seva conversió en congregació religiosa, procés que inicià la superiora Teresa Albà i Busquets (1927-1936). (Veure la primera fotografia en blanc i negre).
El 16 de juliol de 1927 es constituí la Congregació de Germanes Hospitalàries de la Santa Creu, congregació de vots simples.
Durant la Guerra d’Espanya, el 1938 el personal religiós de l’Hospital del Sant Pau fou subsituït per personal laic d’ambdós sexes a tots els nivels de l’organització. (Veure segona foto en blanc i negre).
La meva opinió és que fer-se monja no deixava de ser una mena de feminisme perquè a les dones, els estranyava un món en el que els homes manaven massa i malament. En aquest sentit hi ha un clar feminisme en l’obra de Nightingale com escriptora.
La meva primera operació va ser als sis anys. Recordo perfectament que em venia a veure com infermera una monja, vestida de negra, era la principal de la clínica, que no sé perquè em queia malament. També em visitava una altra monja que anava de blanc i em feia pessigolles, aquesta em queia molt bé. D’una manera desdibuixada recordo les dues.
La infermera de la segona operació només entrar a l’habitació em tocava un cama, encara que pel mig hi hagués la flaçada i m’acaronava el clatell amb guants amb una mirada inexpressiva a causa de la maleïda mascareta (Covid-19).
El contacte físic no és altra cosa que donar humanitat, com l’abraçada o el petó. És clar que podem dir-li amor! És evident que hi ha diferents formes d’amor. L’amor eròtic, com diu Erich Fromm, és condicionat l’amor matern és incondicionat, però també va dir “L’amor no és essencialment una relació amb una persona específica; és un actitud, una orientació del caràcter que determina el tipus de relació d’una persona amb el món com totalitat, no com un objecte amorós.” Les dues dones, una monja, una infermera, de segles diferents, donen amor a canvi de no res.
Segur que aquella no sabia res de feminisme i la jove d’ara domina el tema, però les dues m’han donat amor. De fet aquest amor no és quelcom personal, com diu Fromm, jo no he estat en cap dels dos casos la “persona específica”.
Les fotos aquí posades no són de la clínica d’on m’he operat, sinó de l’Hospital de Sant Pau, ric en història i arts visuals. La imatge de l’àngel amb la creu és significativa perquè com hem vist el cristianisme i la seva doctrina de la caritat ha fet que moltes monges s’hagin lliurat al servei dels altres, com Florence Nightingale, per altra banda, encara avui, en el llenguatge col.loquial, per dir que una persona és molt bona l’associem a un àngel. Sí, la monja que em feia pessigolles i la infermera que m’acariciava el clatell amb guants han estat per mi uns àngels.
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Thanks nurse!
ENGLISH
A few days ago I spent an hour in the operating room - the second time in my life - when I was anesthetized, I don't remember anything about that hour. The hardest part it was afterwards, but luckily the human relationship with of all the nurses it was very good.
I can't help to write a little bit about history, not an exhaustive one, of the nursing profession. In addition, this story is also present in my life.
There is no doubt that the most important nurse in history was the Englishwoman Florence Nightingale, from a wealthy family. She became a nurse in response to a divine call to devote her life to the service of others. She made major reforms to the British healthcare system and she went to the Crimean War as a nurse. In 1860 she founded the first official training program for nurses and received the highest honors from Queen Victoria.
In 1927 (Barcelona) the pious association asked the Holy See for its conversion into a religious congregation, a process initiated by the superior Teresa Alba i Busquets (1927-1936). (See first black and white photograph).
During the Spanish War, in 1938 the religious staff of the Hospital del Sant Pau was replaced by lay staff of both sexes at all levels of the organization. (See first black and white photograph).
My view is that becoming a nun was still a kind of covert feminism because there was discomfort in a world that men ruled too much and badly. In this sense, there is a clear feminism in Nightingale's books.
My first operation was at the age of six. I remember perfectly well that a nun, dressed in black, came to see me as a nurse, it was a chief of nuns, which I do not know why I did not like her. Though I was also visited by another nun who was in white and tickled me, this one I liked her very much. In a blurred way, I remember both.
Physical contact contains a sense of humanity, like a hug or a kiss. Of course we can call it love! Obviously, there are different forms of love. Erotic love, as Erich Fromm says, is conditioning and maternal love is unconditioned. Fromm also said “Love is not essentially a relationship with a specific person; it is an attitude, an orientation of character that determines a person’s type of relationship with the world as a whole, not as a loving object. ” The nun when I was six and the nurse from a few days ago both gave love in exchange for nothing. The first one tickled me and the one in this October she caressed my neck with gloves though her expressionless look because of the damn mask (Covid-19). Two women so different, from different centuries. Sure, the first one she didn't know anything about feminism while the young woman now masters the subject, but they both gave me love. In fact this love is not something personal, as Fromm says, I have not been in either case the "specific person".
The photos posted here are not from the clinic where I had surgery, but from the Hospital de Sant Pau, rich in history and visual arts. The image of the angel is significant because as we have seen Christianity and its doctrine of charity has caused many nuns to have given themselves to the service of others, such as Florence Nightingale, on the other hand, even today, in colloquial language when we mean that such person is a very good one we associate her or him with an angel. The nun who tickled me and the nurse who caressed my neck with gloves have been angels to me.
Cavalry carbine, featuring:
-Unique rotary bolt, with half of the bolt being integral to each magazine, allowing direct side loading insertion of the mag.
-Semi hollowed wooden stock.
-Plunger type trigger.
-High profile sights.
Despite availability of lighter, compact, more effective energy carbines, many cavalry still use traditional arms since, due to their recency, many steeds still remain unconditioned to them.
The memory still dances in my head like a song
A new kingdom called from above the clouds
The thunderous sound of hooves took you away
When finally my eyes lowered to explore about me
Everything had tumbled and fallen
Everything needed rebuilding
But I felt no strength for the task
Emptied and swollen had no heart to reconstruct
Now many years later in this same place of ruins
A new image emerges:
Flowers bloom on every torn down wall
Now each broken stone entices me over and over
That I may keep focused on the renewing sky
That it may show me how this dream continues
In everything I AM
This Immortal love song aches to continue
© Ganga Fondan, 2011
“Isn’t it madness to live in a conditioned world while you know that your Consciousness is always in the Absolute and in the Unconditioned?” – Tulshi Sen
fairytales of real people, fairytales of amazing persons.
fairytales of unconditioned love , people should search for these fairytales!
***
When the hunger descends
And your body’s a fire
An inferno that never ends
An eternal flame
That burns in desire’s name
Sister of night
When the longing returns
Giving voice to the flame
Calling you through flesh that burns
Breaking down your will
To move in for the kill
Oh sister, come for me
Embrace me, assure me
Hey sister, I feel it too
Sweet sister, just feel me
I’m trembling, you heal me
Hey sister, I feel it too
***
Explore #138
"Remember, in our inmost being, we are all completely lovable because spirit is love. Beyond what anyone can make you think or feel about yourself, your unconditioned spirit stands, shining with a love nothing can tarnish."
- Deepak Chopra
"The patient is young" is true to some degree – the lower the age of the patient (measured e.g. in years), the more the sentence is true. The word Advaita is a composite of two Sanskrit words: Advaita is often translated as "non-duality," but a more apt translation is "non-secondness." Advaita has several meanings: As Gaudapada states, when a distinction is made between subject and object, people grasp to objects, which is samsara. By realizing one's true identity as Brahman, there is no more grasping, and the mind comes to rest. Nonduality of Atman and Brahman, the famous diction of Advaita Vedanta that Atman is not distinct from Brahman; the knowledge of this identity is liberating. Monism: there is no other reality than Brahman, that "Reality is not constituted by parts," that is, ever-changing 'things' have no existence of their own, but are appearances of the one Existent, Brahman; and that there is in reality no duality between the "experiencing self" (jiva) and Brahman, the Ground of Being. The word Vedānta is a composition of two Sanskrit words: The word Veda refers to the whole corpus of vedic texts, and the word "anta" means 'end'. The meaning of Vedānta can be summed up as "the end of the vedas" or "the ultimate knowledge of the vedas". Vedānta is one of six orthodox schools of Hindu philosophy. Truth of a fuzzy proposition is a matter of degree. I recommend to everybody interested in fuzzy logic that they sharply distinguish fuzziness from uncertainty as a degree of belief (e.g. probability). Compare the last proposition with the proposition "The patient will survive next week". This may well be considered as a crisp proposition which is either (absolutely) true or (absolutely) false; but we do not know which is the case. We may have some probability (chance, degree of belief) that the sentence is true; but probability is not a degree of truth. In metrology (the science of measurement), it is acknowledged that for any measure we care to make, there exists an amount of uncertainty about its accuracy, but this degree of uncertainty is conventionally expressed with a magnitude of likelihood, and not as a degree of truth. In 1975, Lotfi A. Zadeh introduced a distinction between "Type 1 fuzzy sets" without uncertainty and "Type 2 fuzzy sets" with uncertainty, which has been widely accepted. Simply put, in the former case, each fuzzy number is linked to a non-fuzzy (natural) number, while in the latter case, each fuzzy number is linked to another fuzzy number.Problems of vagueness and fuzziness have probably always existed in human experience. From ancient history, philosophers and scientists have reflected about those kinds of problems. The ancient Sorites paradox first raised the logical problem of how we could exactly define the threshold at which a change in quantitative gradation turns into a qualitative or categorical difference. With some physical processes this threshold is relatively easy to identify. For example, water turns into steam at 100 °C or 212 °F (the boiling point depends partly on atmospheric pressure, which decreases at higher altitudes). With many other processes and gradations, however, the point of change is much more difficult to locate, and remains somewhat vague. Thus, the boundaries between qualitatively different things may be unsharp: we know that there are boundaries, but we cannot define them exactly. The Nordic myth of Loki's wager suggested that concepts that lack precise meanings or precise boundaries of application cannot be usefully discussed at all.[9] However, the 20th-century idea of "fuzzy concepts" proposes that "somewhat vague terms" can be operated with, since we can explicate and define the variability of their application by assigning numbers to gradations of applicability. This idea sounds simple enough, but it had large implications. The intellectual origins of the species of fuzzy concepts as a logical category have been traced back to a diversity of famous and less well-known thinkers,[10] including (among many others) Eubulides, Plato, Cicero, Georg Wilhelm Friedrich Hegel,[11] Karl Marx and Friedrich Engels, Friedrich Nietzsche, Hugh MacColl,[13] Charles S. Peirce, Max Black,[15] Jan Łukasiewicz,[16] Emil Leon Post, Alfred Tarski,Georg Cantor, Nicolai A. Vasiliev,[19] Kurt Gödel, Stanisław Jaśkowski[20] and Donald Knuth. Across at least two and a half millennia, all of them had something to say about graded concepts with unsharp boundaries. This suggests at least that the awareness of the existence of concepts with "fuzzy" characteristics, in one form or another, has a very long history in human thought. Quite a few logicians and philosophers have also tried to analyze the characteristics of fuzzy concepts as a recognized species, sometimes with the aid of some kind of many-valued logic or substructural logic. An early attempt in the post-WW2 era to create a theory of sets where set membership is a matter of degree was made by Abraham Kaplan and Hermann Schott in 1951. They intended to apply the idea to empirical research. Kaplan and Schott measured the degree of membership of empirical classes using real numbers between 0 and 1, and they defined corresponding notions of intersection, union, complementation and subset.[22] However, at the time, their idea "fell on stony ground".[23] J. Barkley Rosser Sr. published a treatise on many-valued logics in 1952, anticipating "many-valued sets".[24] Another treatise was published in 1963 by Aleksandr A. Zinov'ev and others In 1964, the American philosopher William Alston introduced the term "degree vagueness" to describe vagueness in an idea that results from the absence of a definite cut-off point along an implied scale (in contrast to "combinatory vagueness" caused by a term that has a number of logically independent conditions of application). The German mathematician Dieter Klaua [de] published a German-language paper on fuzzy sets in 1965, but he used a different terminology (he referred to "many-valued sets", not "fuzzy sets"). Two popular introductions to many-valued logic in the late 1960s were by Robert J. Ackermann and Nicholas Rescher respectively.] Rescher's book includes a bibliography on fuzzy theory up to 1965, which was extended by Robert Wolf for 1966–1974.[30] Haack provides references to significant works after 1974.[31] Bergmann provides a more recent (2008) introduction to fuzzy reasoning.
According to the modern idea of the continuum fallacy, the fact that a statement is to an extent vague, does not automatically mean that it is invalid. The problem then becomes one of how we could ascertain the kind of validity that the statement does have.Nondualism is a fuzzy concept, for which many definitions can be found. According to David Loy, since there are similar ideas and terms in a wide variety of spiritualities and religions, ancient and modern, no single definition for the English word "nonduality" can suffice, and perhaps it is best to speak of various "nondualities" or theories of nonduality.[10] Loy sees non-dualism as a common thread in Taoism, Mahayana Buddhism, and Advaita Vedanta,distinguishes "Five Flavors Of Nonduality":
Advaita, nondual awareness, the nondifference of subject and object, or nonduality between subject and object. According to Loy, in the Upanishads " It is most often expressed as the identity between Atman (the self) and Brahman.". Monism, the nonplurality of the world. Although the phenomenal world appears as a plurality of "things", in reality they are "of a single cloth". Brahmanical and non-Brahmanical ascetic traditions of the first millennium BCE developed in close interaction, utilizing proto-Samkhya enumerations (lists) analyzing experience in the context of meditative practices providing liberating insight into the nature of experience. The first millennium CE saw a movement towards postulating an underlying "basis of unity," both in the Buddhist Madhyamaka and Yogacara schools, and in Advaita Vedanta, collapsing phenomenal reality into a "single substrate or underlying principle." From Dualism to Oneness in Psychoanalysis: A Zen Perspective on the Mind-Body Question focuses on the shift in psychoanalytic thought, from a view of mind-body dualism to a contemporary non-dualistic perspective. The Perennial philosophy has its roots in the Renaissance interest in neo-Platonism and its idea of The One, from which all existence emanates. Marsilio Ficino (1433–1499) sought to integrate Hermeticism with Greek and Jewish-Christian thought, discerning a Prisca theologia which could be found in all age Giovanni Pico della Mirandola (1463–94) suggested that truth could be found in many, rather than just two, traditions. He proposed a harmony between the thought of Plato and Aristotle, and saw aspects of the Prisca theologia in Averroes, the Koran, the Cabala and other sources. Agostino Steuco (1497–1548) coined the term philosophia perennis."Dual" comes from Latin "duo," two, prefixed with "non-" meaning "not"; "non-dual" means "not-two." When referring to nondualism, Hinduism generally uses the Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni). "Advaita" (अद्वैत) is from Sanskrit roots a, not; dvaita, dual. As Advaita, it means "not-two." or "one without a second," and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. "Advaya" (अद्वय) is also a Sanskrit word that means "identity, unique, not two, without a second," and typically refers to the two truths doctrine of Mahayana Buddhism, especially Madhyamaka.
The English term "nondual" was informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of "advaita" subsequent to the first wave of English translations of the Upanishads. These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879). Max Müller rendered "advaita" as "Monism", as have many recent scholars. However, some scholars state that "advaita" is not really monism. Nondual awareness, also called pure consciousness or awareness, contentless consciousness, consciousness-as-such, and Minimal Phenomenal Experience, is a topic of phenomenological research. As described in Samkhya-Yoga and other systems of meditation, and referred to as, for example, Turya and Atman, pure awareness manifests in advanced states of meditation. Unitarian Universalism had a strong impact on Ram Mohan Roy and the Brahmo Samaj, and subsequently on Swami Vivekananda. Vivekananda was one of the main representatives of Neo-Vedanta, a modern interpretation of Hinduism in line with western esoteric traditions, especially Transcendentalism, New Thought and Theosophy. His reinterpretation was, and is, very successful, creating a new understanding and appreciation of Hinduism within and outside India, and was the principal reason for the enthusiastic reception of yoga, transcendental meditation and other forms of Indian spiritual self-improvement in the West. Narendranath Datta (Swami Vivekananda) became a member of a Freemasonry lodge "at some point before 1884" and of the Sadharan Brahmo Samaj in his twenties, a breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and Debendranath Tagore.Ram Mohan Roy (1772-1833), the founder of the Brahmo Samaj, had a strong sympathy for the Unitarians, who were closely connected to the Transcendentalists, who in turn were interested in and influenced by Indian religions early on. It was in this cultic milieu that Narendra became acquainted with Western esotericism. Debendranath Tagore brought this "neo-Hinduism" closer in line with western esotericism, a development which was furthered by Keshubchandra Sen, who was also influenced by transcendentalism, which emphasised personal religious experience over mere reasoning and theology. Sen's influence brought Vivekananda fully into contact with western esotericism, and it was also via Sen that he met Ramakrishna. Vivekananda's acquaintance with western esotericism made him very successful in western esoteric circles, beginning with his speech in 1893 at the Parliament of Religions. Vivekananda adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his western audiences, who were especially attracted by and familiar with western esoteric traditions and movements like Transcendentalism and New thought. In 1897 he founded the Ramakrishna Mission, which was instrumental in the spread of Neo-Vedanta in the west, and attracted people like Alan Watts. Aldous Huxley, author of The Perennial Philosophy, was associated with another neo-Vedanta organisation, the Vedanta Society of Southern California, founded and headed by Swami Prabhavananda. Together with Gerald Heard, Christopher Isherwood, and other followers he was initiated by the Swami and was taught meditation and spiritual practices. Neo-Vedanta was well-received among Theosophists, Christian Science, and the New Thought movement; Christian Science in turn influenced the self-study teaching A Course in Miracles.Pure consciousness is distinguished from the workings of the mind, and "consists in nothing but the being seen of what is seen." Gamma & Metzinger (2021) present twelve factors in their phenomenological analysis of pure awareness experienced by meditators, including luminosity; emptiness and non-egoic self-awareness; and witness-consciousness.A main modern proponent of perennialism was Aldous Huxley, who was influenced by Vivekananda's Neo-Vedanta and Universalism. This popular approach finds supports in the "common-core thesis". According to the "common-core thesis", different descriptions can mask quite similar if not identical experiences:
According to Elias Amidon there is an "indescribable, but definitely recognizable, reality that is the ground of all being." According to Renard, these are based on an experience or intuition of "the Real". According to Amidon, this reality is signified by "many names" from "spiritual traditions throughout the world": [N]ondual awareness, pure awareness, open awareness, presence-awareness, unconditioned mind, rigpa, primordial experience, This, the basic state, the sublime, buddhanature, original nature, spontaneous presence, the oneness of being, the ground of being, the Real, clarity, God-consciousness, divine light, the clear light, illumination, realization and enlightenment. According to Renard, nondualism as common essence prefers the term "nondualism", instead of monism, because this understanding is "nonconceptual", "not graspapable in an idea" Even to call this "ground of reality", "One", or "Oneness" is attributing a characteristic to that ground of reality. The only thing that can be said is that it is "not two" or "non-dual": [N]o unmediated experience is possible, and that in the extreme, language is not simply used to interpret experience but in fact constitutes experience. The idea of a common essence has been questioned by Yandell, who discerns various "religious experiences" and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the "evidential value" they present. The specific teachings and practices of a specific tradition may determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching. The notion of what exactly constitutes "liberating insight" varies between the various traditions, and even within the traditions. Bronkhorst for example notices that the conception of what exactly "liberating insight" is in Buddhism was developed over time. Whereas originally it may not have been specified, later on the Four Truths served as such, to be superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person. And Schmithausen notices that still other descriptions of this "liberating insight" exist in the Buddhist canon.nsight (prajna, kensho, satori, gnosis, theoria, illumination), especially enlightenment or the realization of the illusory nature of the autonomous "I" or self, is a key element in modern western nondual thought. It is the personal realization that ultimate reality is nondual, and is thought to be a validating means of knowledge of this nondual reality. This insight is interpreted as a psychological state, and labeled as religious or mystical experience. According to Hori, the notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, The Varieties of Religious Experience. The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. Wayne Proudfoot traces the roots of the notion of "religious experience" to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher and Albert Ritschl to defend religion against the growing scientific and secular critique, and defend the view that human (moral and religious) experience justifies religious beliefs. Such religious empiricism would be later seen as highly problematic and was – during the period in-between world wars – famously rejected by Karl Barth. In the 20th century, religious as well as moral experience as justification for religious beliefs still holds sway. Some influential modern scholars holding this liberal theological view are Charles Raven and the Oxford physicist/theologian Charles Coulson. The notion of "religious experience" was adopted by many scholars of religion, of which William James was the most influential. The notion of "experience" has been criticised. Robert Sharf points out that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences.Insight is not the "experience" of some transcendental reality, but is a cognitive event, the (intuitive) understanding or "grasping" of some specific understanding of reality, as in kensho,or anubhava. "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity A pure consciousness without concepts, reached by "cleaning the doors of perception", would be an overwhelming chaos of sensory input without coherence.A major force in the mutual influence of eastern and western ideas and religiosity was the Theosophical Society.It searched for ancient wisdom in the east, spreading eastern religious ideas in the west One of its salient features was the belief in "Masters of Wisdom", "beings, human or once human, who have transcended the normal frontiers of knowledge, and who make their wisdom available to others". The Theosophical Society also spread western ideas in the east, aiding a modernisation of eastern traditions, and contributing to a growing nationalism in the Asian colonies.Transcendentalism was an early 19th-century liberal Protestant movement that developed in the 1830s and 1840s in the Eastern region of the United States. It was rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume. The Transcendentalists emphasised an intuitive, experiential approach of religion. Following Schleiermacher, an individual's intuition of truth was taken as the criterion for truth. In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were read by the Transcendentalists and influenced their thinking. The Transcendentalists also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.Western esotericism (also called esotericism and esoterism) is a scholarly term for a wide range of loosely related ideas and movements which have developed within Western society. They are largely distinct both from orthodox Judeo-Christian religion and from Enlightenment rationalism. The earliest traditions which later analysis would label as forms of Western esotericism emerged in the Eastern Mediterranean during Late Antiquity, where Hermetism, Gnosticism, and Neoplatonism developed as schools of thought distinct from what became mainstream Christianity. In Renaissance Europe, interest in many of these older ideas increased, with various intellectuals seeking to combine "pagan" philosophies with the Kabbalah and with Christian philosophy, resulting in the emergence of esoteric movements like Christian theosophy."Dual" comes from Latin "duo," two, prefixed with "non-" meaning "not"; "non-dual" means "not-two." When referring to nondualism, Hinduism generally uses the Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni). "Advaita" (अद्वैत) is from Sanskrit roots a, not; dvaita, dual. As Advaita, it means "not-two."[1][8] or "one without a second,"[8] and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. "Advaya" (अद्वय) is also a Sanskrit word that means "identity, unique, not two, without a second," and typically refers to the two truths doctrine of Mahayana Buddhism, especially Madhyamaka. The English term "nondual" was informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of "advaita" subsequent to the first wave of English translations of the Upanishads. These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879). Max Müller rendered "advaita" as "Monism", as have many recent scholars. However, some scholars state that "advaita" is not really monism
en.wikipedia.org/wiki/Nondualism
A fuzzy concept is a kind of concept of which the boundaries of application can vary considerably according to context or conditions, instead of being fixed once and for all. This means the concept is vague in some way, lacking a fixed, precise meaning, without however being unclear or meaningless altogether.It has a definite meaning, which can be made more precise only through further elaboration and specification - including a closer definition of the context in which the concept is used. The study of the characteristics of fuzzy concepts and fuzzy language is called fuzzy semantics. The inverse of a "fuzzy concept" is a "crisp concept" (i.e. a precise concept).
A fuzzy concept is understood by scientists as a concept which is "to an extent applicable" in a situation. That means the concept has gradations of significance or unsharp (variable) boundaries of application. A fuzzy statement is a statement which is true "to some extent", and that extent can often be represented by a scaled value. The term is also used these days in a more general, popular sense – in contrast to its technical meaning – to refer to a concept which is "rather vague" for any kind of reason. In the past, the very idea of reasoning with fuzzy concepts faced considerable resistance from academic elites. They did not want to endorse the use of imprecise concepts in research or argumentation. Yet although people might not be aware of it, the use of fuzzy concepts has risen gigantically in all walks of life from the 1970s onward. That is mainly due to advances in electronic engineering, fuzzy mathematics and digital computer programming. The new technology allows very complex inferences about "variations on a theme" to be anticipated and fixed in a program. New neuro-fuzzy computational methods make it possible to identify, measure and respond to fine gradations of significance with great precision. It means that practically useful concepts can be coded and applied to all kinds of tasks, even if ordinarily these concepts are never precisely defined. Nowadays engineers, statisticians and programmers often represent fuzzy concepts mathematically, using fuzzy logic, fuzzy values, fuzzy variables and fuzzy sets."There exists strong evidence, established in the 1970s in the psychology of concepts... that human concepts have a graded structure in that whether or not a concept applies to a given object is a matter of degree, rather than a yes-or-no question, and that people are capable of working with the degrees in a consistent way. This finding is intuitively quite appealing, because people say "this product is more or less good" or "to a certain degree, he is a good athlete", implying the graded structure of concepts. In his classic paper, Zadeh called the concepts with a graded structure fuzzy concepts and argued that these concepts are a rule rather than an exception when it comes to how people communicate knowledge. Moreover, he argued that to model such concepts mathematically is important for the tasks of control, decision making, pattern recognition, and the like. Zadeh proposed the notion of a fuzzy set that gave birth to the field of fuzzy logic..."Hence, a concept is generally regarded as "fuzzy" in a logical sense if:defining characteristics of the concept apply to it "to a certain degree or extent" (or, more unusually, "with a certain magnitude of likelihood").
or, the boundaries of applicability (the truth-value) of a concept can vary in degrees, according to different conditions.
or, the fuzzy concept itself straightforwardly consists of a fuzzy set, or a combination of such sets.
The fact that a concept is fuzzy does not prevent its use in logical reasoning; it merely affects the type of reasoning which can be applied (see fuzzy logic). If the concept has gradations of meaningful significance, it is necessary to specify and formalize what those gradations are, if they can make an important difference. Not all fuzzy concepts have the same logical structure, but they can often be formally described or reconstructed using fuzzy logic or other substructural logics.The advantage of this approach is, that numerical notation enables a potentially infinite number of truth-values between complete truth and complete falsehood, and thus it enables - in theory, at least - the greatest precision in stating the degree of applicability of a logical rule..In philosophical logic and linguistics, fuzzy concepts are often regarded as vague concepts which in their application, or formally speaking, are neither completely true nor completely false, or which are partly true and partly false; they are ideas which require further elaboration, specification or qualification to understand their applicability (the conditions under which they truly make sense). The "fuzzy area" can also refer simply to a residual number of cases which cannot be allocated to a known and identifiable group, class or set if strict criteria are used. The collaborative written works of French philosopher Gilles Deleuze and French psychoanalyst Félix Guattari refer occasionally to fuzzy sets in conjunction with their idea of multiplicities. In A Thousand Plateaus, they note that "a set is fuzzy if its elements belong to it only by virtue of specific operations of consistency and consolidation, which themselves follow a special logic", and in What Is Philosophy?, a work dealing with the functions of concepts, they write that concepts as a whole are "vague or fuzzy sets, simple aggregates of perceptions and affections, which form within the lived as immanent to a subject" In mathematics and statistics, a fuzzy variable (such as "the temperature", "hot" or "cold") is a value which could lie in a probable range defined by some quantitative limits or parameters, and which can be usefully described with imprecise categories (such as "high", "medium" or "low") using some kind of scale or conceptual hierarchy.n mathematics and computer science, the gradations of applicable meaning of a fuzzy concept are described in terms of quantitative relationships defined by logical operators. Such an approach is sometimes called "degree-theoretic semantics" by logicians and philosophers, but the more usual term is fuzzy logic or many-valued logic. The novelty of fuzzy logic is, that it "breaks with the traditional principle that formalisation should correct and avoid, but not compromise with, vagueness". The basic idea of fuzzy logic is that a real number is assigned to each statement written in a language, within a range from 0 to 1, where 1 means that the statement is completely true, and 0 means that the statement is completely false, while values less than 1 but greater than 0 represent that the statements are "partly true", to a given, quantifiable extent. Susan Haack comments: "Whereas in classical set theory an object either is or is not a member of a given set, in fuzzy set theory membership is a matter of degree; the degree of membership of an object in a fuzzy set is represented by some real number between 0 and 1, with 0 denoting no membership and full membership." ..."Truth" in this mathematical context usually means simply that "something is the case", or that "something is applicable". This makes it possible to analyze a distribution of statements for their truth-content, identify data patterns, make inferences and predictions, and model how processes operate. Petr Hájek claimed that "fuzzy logic is not just some "applied logic", but may bring "new light to classical logical problems", and therefore might be well classified as a distinct branch of "philosophical logic" similar to e.g. modal logics.Fuzzy logic offers computationally-oriented systems of concepts and methods, to formalize types of reasoning which are ordinarily approximate only, and not exact. In principle, this allows us to give a definite, precise answer to the question, "To what extent is something the case?", or, "To what extent is something applicable?". Via a series of switches, this kind of reasoning can be built into electronic devices. That was already happening before fuzzy logic was invented, but using fuzzy logic in modelling has become an important aid in design, which creates many new technical possibilities. Fuzzy reasoning (i.e., reasoning with graded concepts) turns out to have many practical uses. It is nowadays widely used in:
The programming of vehicle and transport electronics, household appliances, video games, language filters, robotics, and driverless vehicles. Fuzzy logic washing machines are gaining popularity. All kinds of control systems that regulate access, traffic, movement, balance, conditions, temperature, pressure, routers etc. Electronic equipment used for pattern recognition, surveying and monitoring (including radars, satellites, alarm systems and surveillance systems).
Cybernetics research, artificial intelligence,[54] virtual intelligence, machine learning, database design and soft computing research. "Fuzzy risk scores" are used by project managers and portfolio managers to express financial risk assessments. It looks like fuzzy logic will eventually be applied in almost every aspect of life, even if people are not aware of it, and in that sense fuzzy logic is an astonishingly successful invention.[58] The scientific and engineering literature on the subject is constantly increasing.
en.wikipedia.org/wiki/Fuzzy_concept
Advaita Vedanta (/ʌdˈvaɪtə vɛˈdɑːntə/; Sanskrit: अद्वैत वेदान्त, IAST: Advaita Vedānta) is a Hindu sādhanā, a path of spiritual discipline and experience, and the oldest extant tradition of the orthodox Hindu school Vedānta. The term Advaita (literally "non-secondness", but usually rendered as "nondualism",and often equated with monism[note 3]) refers to the idea that Brahman alone is ultimately real, while the transient phenomenal world is an illusory appearance (maya) of Brahman. In this view, jivatman, the experiencing self, is ultimately non-different ("na aparah") from Ātman-Brahman, the highest Self or Reality.The jivatman or individual self is a mere reflection or limitation of singular Ātman in a multitude of apparent individual bodies. In the Advaita tradition, moksha (liberation from suffering and rebirth),is attained through recognizing this illusoriness of the phenomenal world and disidentification from the body-mind complex and the notion of 'doership',[note 5] and acquiring vidyā (knowledge) of one's true identity as Atman-Brahman, self-luminous (svayam prakāśa)[note 6] awareness or Witness-consciousness. Upanishadic statements such as tat tvam asi, "that['s how] you are," destroy the ignorance (avidyā) regarding one's true identity by revealing that (jiv)Ātman is non-different from immortal[note 8] Brahman. While the prominent 8th century Vedic scholar and teacher (acharya) Adi Shankara emphasized that, since Brahman is ever-present, Brahman-knowledge is immediate and requires no 'action', that is, striving and effort,[15][16][17] the Advaita tradition also prescribes elaborate preparatory practice, including contemplation of the mahavakyas and accepting yogic samadhi as a means to knowledge, posing a paradox which is also recognized in other spiritual disciplines and traditions. Advaita Vedānta adapted philosophical concepts from Buddhism, giving them a Vedantic basis and interpretation,and was influenced by, and influenced, various traditions and texts of Indian philosophy, While Adi Shankara is generally regarded as the most prominent exponent of the Advaita Vedānta tradition,[26] his early influence has been questioned, as his prominence started to take shape only centuries later in the 14th century, with the ascent of Sringeri matha and its jagadguru Vidyaranya (Madhava, 14th cent.) in the Vijayanagara Empire.[note 11] While Shankara did not embrace Yoga,[37] the Advaita Vedānta tradition in medieval times explicitly incorporated elements from the yogic tradition and texts like the Yoga Vasistha and the Bhagavata Purana, culminating in Swami Vivekananda's full embrace and propagation of Yogic samadhi as an Advaita means of knowledge and liberation. In the 19th century, due to the influence of Vidyaranya's Sarvadarśanasaṅgraha, the importance of Advaita Vedānta was overemphasized by Western scholarship,[42] and Advaita Vedānta came to be regarded as the paradigmatic example of Hindu spirituality, despite the numerical dominance of theistic Bhakti-oriented religiosity. In modern times, Advaita views appear in various Neo-Vedānta movements. While "a preferred terminology" for Upanisadic philosophy "in the early periods, before the time of Shankara" was Puruṣavāda,[50][note 13] the Advaita Vedānta school has historically been referred to by various names, such as Advaita-vada (speaker of Advaita), Abheda-darshana (view of non-difference), Dvaita-vada-pratisedha (denial of dual distinctions), and Kevala-dvaita (non-dualism of the isolated). It is also called māyāvāda by Vaishnava opponents, akin to Madhyamaka Buddhism, due to their insistence that phenomena ultimately lack an inherent essence or reality,[ According to Richard King, a professor of Buddhist and Asian studies, the term Advaita first occurs in a recognizably Vedantic context in the prose of Mandukya Upanishad.[51] In contrast, according to Frits Staal, a professor of philosophy specializing in Sanskrit and Vedic studies, the word Advaita is from the Vedic era, and the Vedic sage Yajnavalkya (8th or 7th-century BCE is credited to be the one who coined it] Stephen Phillips, a professor of philosophy and Asian studies, translates the Advaita containing verse excerpt in Brihadaranyaka Upanishad, as "An ocean, a single seer without duality becomes he whose world is Brahman.While the term "Advaita Vedanta" in a strict sense may refer to the scholastic tradition of textual exegesis established by Shankara, "advaita" in a broader sense may refer to a broad current of advaitic thought, which incorporates advaitic elements with yogic thought and practice and other strands of Indian religiosity, such as Kashmir Shaivism and the Nath tradition. The first connotation has also been called "Classical Advaita" and "doctrinal Advaita," and its presentation as such is due to mediaeval doxographies,the influence of Orientalist Indologists like Paul Deussen, and the Indian response to colonial influences, dubbed neo-Vedanta by Paul Hacker, who regarded it as a deviation from "traditional" Advaita Vedanta.Yet, post-Shankara Advaita Vedanta incorporated yogic elements, such as the Yoga Vasistha, and influenced other Indian traditions, and neo-Vedanta is based on this broader strand of Indian thought. This broader current of thought and practice has also been called "greater Advaita Vedanta," "vernacular advaita,"and "experiential Advaita." It is this broader advaitic tradition which is commonly presented as "Advaita Vedanta," though the term "advaitic" may be more apt.The nondualism of Advaita Vedānta is often regarded as an idealist monism. According to King, Advaita Vedānta developed "to its ultimate extreme" the monistic ideas already present in the Upanishads. In contrast, states Milne, it is misleading to call Advaita Vedānta "monistic," since this confuses the "negation of difference" with "conflation into one."Advaita is a negative term (a-dvaita), states Milne, which denotes the "negation of a difference," between subject and object, or between perceiver and perceived. According to Deutsch, Advaita Vedānta teaches monistic oneness, however without the multiplicity premise of alternate monism theories.According to Jacqueline Suthren Hirst, Adi Shankara positively emphasizes "oneness" premise in his Brahma-sutra Bhasya 2.1.20, attributing it to all the Upanishads. Nicholson states Advaita Vedānta contains realistic strands of thought, both in its oldest origins and in Shankara's writings.
en.wikipedia.org/wiki/Advaita_Vedanta#Svayam_prakāśa_(self-luminosity)
“The breezes blow in perfect harmony. They are neither hot nor cold. They are at the same time calm and fresh, sweet and soft. They are neither fast nor slow. When they blow on the nets made of many kinds of jewels, the trees emit the innumerable sounds of the subtle and sublime Dharma and spread myriad sweet and fine perfumes. Those who hear these sounds spontaneously cease to raise the dust of tribulation and impurity. When the breezes touch their bodies they all attain a bliss comparable to that accompanying a monk’s attainment of the samadhi of extinction.
“Moreover, when they blow, these breezes scatter flowers all over, filling this buddha-field. These flowers fall in patterns according to their colors, without ever being mixed up. They have delicate hues and a wonderful fragrance. When one steps on these petals the feet sink four inches. When one lifts the foot, the petals return to their original shape and position. When these flowers stop falling, the ground suddenly opens up, and they disappear as if by magic. They remain pure and do not decay, because, at a given time, the breezes blow again and scatter the flowers. And the same process occurs six times a day.
“Moreover, many jewel lotuses fill this world system. Each jewel blossom has a hundred thousand million peals. The radiant light emanating from their petals is of countless different colors. Blue colored flowers give out a blue light. White colored flowers give out a white light. Others have deeper colors and light, and some are of yellow, red, and purple color and light. But the splendor if each of these lights surpasses the radiance of the sun and the moon. From every flower issue thirty-six hundred thousand million rays of light. From each one of these rays issue thirty-six hundred thousand million buddhas…”
from the Sukhāvatīvyūhaḥ Sūtra
____________
“The earth has been there for a long time. She is mother to all of us. She knows everything. The Buddha asked the earth to be his witness by touching her with his hand when he had some doubt and fear before his awakening. The earth appeared to him as a beautiful mother. In her arms she carried flowers and fruit, birds and butterflies, and many different animals, and offered them to the Buddha. The Buddha’s doubts and fears instantly disappeared. Whenever you feel unhappy, come to the earth and ask for her help. Touch her deeply, the way the Buddha did. Suddenly, you too will see the earth with all her flowers and fruit, trees and birds, animals and all the living beings that she has produced. All these things she offers to you. You have more opportunities to be happy than you ever thought. The earth shows her love to you and her patience. The earth is very patient. She sees you suffer, she helps you, and she protects you. When we die, she takes us back into her arms.”
-Thich Nhat Hanh
_________
"Our planet is our house, and we must keep it in order and take care of it if we are genuinely concerned about happiness for ourselves, our children, our friends and other sentient beings who share this great house with us."
- His Holiness the 14th Dalai Lama
__________
“...turn to Conceptual Photography through Zen camera of the mind. Or take up gardening––which is surely the most perfect practice of Zen outside of non-gardening.”
-photographer Edward Putzar
__________
།ས་གཞི་སྤོས་ཀྱིས་བྱུགས་ཤིང་མེ་ཏོག་བཀྲམ།
།རི་རབ་གླིང་བཞི་ཉི་ཟླས་བརྒྱན་པ་འདི།
།སངས་རྒྱས་ཞིང་དུ་དམིགས་ཏེ་དབུལ་བར་བགྱི།
།འགྲོ་ཀུན་རྣམ་དག་ཞིང་ལ་སྤྱོད་པར་ཤོག།།
།ཨི་དཾ་གུ་རུ་རཏྣ་མཎྜལ་ཀཾ་ནི་རྱཱ་ཏ་ཡཱ་མི།
________
Every physical atom, in its incessant movements produces a sound which is a song, so that if we had the power of spiritual hearing (genuine clairaudience), we would be able to hear this unimaginably grand symphony of sounds. In such a state we would hear the grass growing and the opening of a flower would itself be a marvelous natural orchestral performance. When you are lost or caught up in an emotional storm or contracted in self-centeredness or plagued by obsessive thoughts, notice what happens when you step outside or go for a walk and pay attention to the sky, the air, the light, the movement of wind, the feel of grass under your feet. Tread softly for we tread on something subtle, ancient, and slow.
Reawakening our connection with nature spirits helps us to live more harmoniously and consciously. We become kinder to the planet because we remember that we’re part of the whole.
____________
“In another moment Alice was through the glass, and had jumped lightly down into the Looking-glass room….
This time she came upon a large flower-bed, with a border of daisies, and a willow-tree growing in the middle.
`O Tiger-lily,’ said Alice, addressing herself to one that was waving gracefully about in the wind, `I wish you could talk!’
`We can talk,’ said the Tiger-lily: `when there’s anybody worth talking to.”
Alice was so astonished that she could not speak for a minute: it quite seemed to take her breath away. At length, as the Tiger-lily only went on waving about, she spoke again, in a timid voice — almost in a whisper. `And can all the flowers talk?’
`As well as all can,’ said the Tiger-lily. `And a great deal louder.’
`It isn’t manners for us to begin, you know,’ said the Rose, `and I really was wondering when you’d speak! Said I to myself, “Her face has got some sense in it, thought it’s not a clever one!” Still, you’re the right colour, and that goes a long way.’
`I don’t care about the colour,’ the Tiger-lily remarked. `If only her petals curled up a little more, she’d be all right.’”
____________
William Blake wrote of seeing a world in a grain of sand, holding “Infinity in the palm of your hand.” It speaks to me of infinite life both on Earth, and in earth, the ceaseless abundance within a speck of soil, the infinity of life, from seed to bud to flower to seed, wheeling on through aeons. It suggests the unbreakable cycle, the unending and unending nature of life, creating infinity from within itself.
_____________
“I want to speak about bodies changed into new forms. You, gods, since you are the ones who alter these, and all other things, inspire my attempt, and spin out a continuous thread of words, from the world's first origins to my own time.”- Ovid, Metamorphoses Book I
_________
“The mysteries of the Great and the Little World are distinguished only by the form in which they manifest themselves; for they are only one thing, one being. “
- Paracelsus
__________
“If someone has an empty brain—and because of this is vexed by insanity, and is delirious—take the whole grains of wheat and cook them in water. Place these cooked grains around his whole head, tying a cloth over them. His brain may be reinvigorated by their vital fluid, and he may recover his health. Do this until he returns to his right mind.”
- Hildegard of Bingen, Physica
______________
“Millions of spiritual creatures walk the Earth unseen, both when we wake, and when we sleep.” - John Milton, Paradise Lost
____________
“Everything has beauty, but not everyone sees it.” - Confucius
_____________
見るところ花にあらずと云ふことなし、
思ふところ月にあらずと云ふことなし。
“Miru tokoro hana ni arazu to iu koto nashi,
omou tokoro tsuki ni arazu to iu koto nashi”
“There is nothing you can see that is not a flower;
There is nothing you can think that is not the moon.”
- Matsui Basho -
____________
“To see in color is a delight for the eye but to see in black and white is a delight for the soul” – Andri Cauldwell
—————
“I’ve been forty years discovering that the queen of all colors is black.” – Henri Mattise
___________
Seeing is perception with the original, unconditioned eye. It is a state of consciousness in which separation of photographer/subject, audience/image dissolves; in which a reality beyond words and concepts opens up, whose “point” or “meaning” is the direct experience itself.
– John Daido Loori
__________
I am Not,
but the Universe is my Self.
- Shih T'ou, 700 - 790 CE
__________
Art evokes the mystery without which the world would not exist.
- Renee Magritte
____________
"Buddha was born as his mother leaned against a tree for support. He attained enlightenment seated beneath a tree and passed away as trees stood witness overhead. If Buddha were to return to our world, he would certainly be connected to the campaign to protect the environment."
His Holiness the Dalai Lama
__________
“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”
― William Blake
——
“Long ago, Truth, Beauty, and Goodness arose out of the deepest human instinct and became the three greatest ideals that inspired human striving. In modern times these ideals have almost become empty words, but we have the possibility of taking these ideals and giving them, once more, real meaning and substance.”
—Rudolf Steiner
_________
The visible world is no longer a reality and the unseen world no longer a dream.
― William Butler Yeats
Accelerating Evil.
Agnitus fortunae ponitur quaestio vehementer urgentur,
besitzen Verständnis Leidenschaften wünscht mechanische Morde,
утверждающий основные предположения предрассудки до сих пор не доверяя,
dissimilarities sylfaenol endurable farces ofnadwy diafol,
Les décisions trompeur procédure de magnanimité dissimulation lésés,
противречи догматска слагалице независност раскошне затвор судбина,
consciences dáimhe unconditioned ludicrously drochuair enchained,
Obblighi prelibatezze future concezioni lontananza torture,
consilio labitur, tristibus propter inopiam crudelitas importat preferences doctrinis,
cunoștințe formule probabil epuizat disperat adâncimi rele instruiți,
ellentétes episztemológiai felfogások képtelen fellebbezések csodálkozni,
énigmes nécessaires compromettante stupidité des sacrifices injustice ascètes,
bewerkelijkheid aristocratische luiheid opvattingen diepgaand,
διαφοροποιημένη παρουσία συναρπαστική ύβρεις δυσανεξία διατηρεί ακαθαρσία,
uforenlige verdivurderinger umoralske enigmatically instinkter vises,
取り除か手恐ろしい骨死.
Steve.D.Hammond.
“The breezes blow in perfect harmony. They are neither hot nor cold. They are at the same time calm and fresh, sweet and soft. They are neither fast nor slow. When they blow on the nets made of many kinds of jewels, the trees emit the innumerable sounds of the subtle and sublime Dharma and spread myriad sweet and fine perfumes. Those who hear these sounds spontaneously cease to raise the dust of tribulation and impurity. When the breezes touch their bodies they all attain a bliss comparable to that accompanying a monk’s attainment of the samadhi of extinction.
“Moreover, when they blow, these breezes scatter flowers all over, filling this buddha-field. These flowers fall in patterns according to their colors, without ever being mixed up. They have delicate hues and a wonderful fragrance. When one steps on these petals the feet sink four inches. When one lifts the foot, the petals return to their original shape and position. When these flowers stop falling, the ground suddenly opens up, and they disappear as if by magic. They remain pure and do not decay, because, at a given time, the breezes blow again and scatter the flowers. And the same process occurs six times a day.
“Moreover, many jewel lotuses fill this world system. Each jewel blossom has a hundred thousand million peals. The radiant light emanating from their petals is of countless different colors. Blue colored flowers give out a blue light. White colored flowers give out a white light. Others have deeper colors and light, and some are of yellow, red, and purple color and light. But the splendor if each of these lights surpasses the radiance of the sun and the moon. From every flower issue thirty-six hundred thousand million rays of light. From each one of these rays issue thirty-six hundred thousand million buddhas…”
from the Sukhāvatīvyūhaḥ Sūtra
____________
“The earth has been there for a long time. She is mother to all of us. She knows everything. The Buddha asked the earth to be his witness by touching her with his hand when he had some doubt and fear before his awakening. The earth appeared to him as a beautiful mother. In her arms she carried flowers and fruit, birds and butterflies, and many different animals, and offered them to the Buddha. The Buddha’s doubts and fears instantly disappeared. Whenever you feel unhappy, come to the earth and ask for her help. Touch her deeply, the way the Buddha did. Suddenly, you too will see the earth with all her flowers and fruit, trees and birds, animals and all the living beings that she has produced. All these things she offers to you. You have more opportunities to be happy than you ever thought. The earth shows her love to you and her patience. The earth is very patient. She sees you suffer, she helps you, and she protects you. When we die, she takes us back into her arms.”
-Thich Nhat Hanh
_________
"Our planet is our house, and we must keep it in order and take care of it if we are genuinely concerned about happiness for ourselves, our children, our friends and other sentient beings who share this great house with us."
- His Holiness the 14th Dalai Lama
__________
“...turn to Conceptual Photography through Zen camera of the mind. Or take up gardening––which is surely the most perfect practice of Zen outside of non-gardening.”
-photographer Edward Putzar
__________
།ས་གཞི་སྤོས་ཀྱིས་བྱུགས་ཤིང་མེ་ཏོག་བཀྲམ།
།རི་རབ་གླིང་བཞི་ཉི་ཟླས་བརྒྱན་པ་འདི།
།སངས་རྒྱས་ཞིང་དུ་དམིགས་ཏེ་དབུལ་བར་བགྱི།
།འགྲོ་ཀུན་རྣམ་དག་ཞིང་ལ་སྤྱོད་པར་ཤོག།།
།ཨི་དཾ་གུ་རུ་རཏྣ་མཎྜལ་ཀཾ་ནི་རྱཱ་ཏ་ཡཱ་མི།
________
Every physical atom, in its incessant movements produces a sound which is a song, so that if we had the power of spiritual hearing (genuine clairaudience), we would be able to hear this unimaginably grand symphony of sounds. In such a state we would hear the grass growing and the opening of a flower would itself be a marvelous natural orchestral performance. When you are lost or caught up in an emotional storm or contracted in self-centeredness or plagued by obsessive thoughts, notice what happens when you step outside or go for a walk and pay attention to the sky, the air, the light, the movement of wind, the feel of grass under your feet. Tread softly for we tread on something subtle, ancient, and slow.
Reawakening our connection with nature spirits helps us to live more harmoniously and consciously. We become kinder to the planet because we remember that we’re part of the whole.
____________
“In another moment Alice was through the glass, and had jumped lightly down into the Looking-glass room….
This time she came upon a large flower-bed, with a border of daisies, and a willow-tree growing in the middle.
`O Tiger-lily,’ said Alice, addressing herself to one that was waving gracefully about in the wind, `I wish you could talk!’
`We can talk,’ said the Tiger-lily: `when there’s anybody worth talking to.”
Alice was so astonished that she could not speak for a minute: it quite seemed to take her breath away. At length, as the Tiger-lily only went on waving about, she spoke again, in a timid voice — almost in a whisper. `And can all the flowers talk?’
`As well as all can,’ said the Tiger-lily. `And a great deal louder.’
`It isn’t manners for us to begin, you know,’ said the Rose, `and I really was wondering when you’d speak! Said I to myself, “Her face has got some sense in it, thought it’s not a clever one!” Still, you’re the right colour, and that goes a long way.’
`I don’t care about the colour,’ the Tiger-lily remarked. `If only her petals curled up a little more, she’d be all right.’”
____________
William Blake wrote of seeing a world in a grain of sand, holding “Infinity in the palm of your hand.” It speaks to me of infinite life both on Earth, and in earth, the ceaseless abundance within a speck of soil, the infinity of life, from seed to bud to flower to seed, wheeling on through aeons. It suggests the unbreakable cycle, the unending and unending nature of life, creating infinity from within itself.
_____________
“I want to speak about bodies changed into new forms. You, gods, since you are the ones who alter these, and all other things, inspire my attempt, and spin out a continuous thread of words, from the world's first origins to my own time.”- Ovid, Metamorphoses Book I
_________
“The mysteries of the Great and the Little World are distinguished only by the form in which they manifest themselves; for they are only one thing, one being. “
- Paracelsus
__________
“If someone has an empty brain—and because of this is vexed by insanity, and is delirious—take the whole grains of wheat and cook them in water. Place these cooked grains around his whole head, tying a cloth over them. His brain may be reinvigorated by their vital fluid, and he may recover his health. Do this until he returns to his right mind.”
- Hildegard of Bingen, Physica
______________
“Millions of spiritual creatures walk the Earth unseen, both when we wake, and when we sleep.” - John Milton, Paradise Lost
____________
“Everything has beauty, but not everyone sees it.” - Confucius
_____________
見るところ花にあらずと云ふことなし、
思ふところ月にあらずと云ふことなし。
“Miru tokoro hana ni arazu to iu koto nashi,
omou tokoro tsuki ni arazu to iu koto nashi”
“There is nothing you can see that is not a flower;
There is nothing you can think that is not the moon.”
- Matsui Basho -
____________
“To see in color is a delight for the eye but to see in black and white is a delight for the soul” – Andri Cauldwell
—————
“I’ve been forty years discovering that the queen of all colors is black.” – Henri Mattise
___________
Seeing is perception with the original, unconditioned eye. It is a state of consciousness in which separation of photographer/subject, audience/image dissolves; in which a reality beyond words and concepts opens up, whose “point” or “meaning” is the direct experience itself.
– John Daido Loori
__________
I am Not,
but the Universe is my Self.
- Shih T'ou, 700 - 790 CE
__________
Art evokes the mystery without which the world would not exist.
- Renee Magritte
____________
"Buddha was born as his mother leaned against a tree for support. He attained enlightenment seated beneath a tree and passed away as trees stood witness overhead. If Buddha were to return to our world, he would certainly be connected to the campaign to protect the environment."
His Holiness the Dalai Lama
__________
“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”
― William Blake
——
“Long ago, Truth, Beauty, and Goodness arose out of the deepest human instinct and became the three greatest ideals that inspired human striving. In modern times these ideals have almost become empty words, but we have the possibility of taking these ideals and giving them, once more, real meaning and substance.”
—Rudolf Steiner
_________
The visible world is no longer a reality and the unseen world no longer a dream.
― William Butler Yeats
————
The air conditioning of our trains has been accompanied by a conditioning of our experience of train travel. Today the "train operating companies" want us to turn up at the station, tarrying before departure only long enough to purchase a polystyrene cup of coffee with portion-controlled serving of milk and a sealed, standardised blueberry muffin. We sit in our allocated seat within the sealed capsule of the "car" and, prompted by a disembodied voice informing us that we shall shortly be "arriving into" our "station stop", we alight and must leave the premises without loitering. In short, passengers are a regrettable necessity of the money-making process. The companies will most unwillingly provide the minimum of service in exchange for the maximum amount of money they can get away with demanding. We should not make nuisances of ourselves by lingering in stations or showing interest in the infrastructure. Taking photographs may result in your being detained while "police officers" search your home.
In 1975 the traveller was still free to more or less come and go as the fancy took him. This was especially true of any passenger who, as in my case, had bought a First Class All-line Rail Rover ticket. I would not normally have travelled on a public holiday, but the August Bank Holiday Monday (25th) fell unavoidably during the currency of my ticket and, having paid for a day's travel, I felt obliged to make use of it. I was glad I'd decided to splash out on first class. While the hoi polloi stood in the corridors at the other end of the train, I sat in rarified splendour in an entirely empty first class carriage. Here I leaned out of the unsealed window and took a photograph of a power station somewhere on the outskirts of Wakefield. I must have notched up a considerable mileage with my head out of train windows and used to carry a special comb for getting the tangles out of my hair afterwards. The train was the 0800 London St Pancras - Glasgow ...once the "Thames-Clyde Express"... hauled by a "Peak"-class locomotive, no. 45 062 SHERWOOD FORESTER. My itinerary was Bristol (Stapleton Road) - Leeds - Carlisle - Bristol (Temple Meads) ...600½ miles. I was getting the most out of my Rail Rover.
“The breezes blow in perfect harmony. They are neither hot nor cold. They are at the same time calm and fresh, sweet and soft. They are neither fast nor slow. When they blow on the nets made of many kinds of jewels, the trees emit the innumerable sounds of the subtle and sublime Dharma and spread myriad sweet and fine perfumes. Those who hear these sounds spontaneously cease to raise the dust of tribulation and impurity. When the breezes touch their bodies they all attain a bliss comparable to that accompanying a monk’s attainment of the samadhi of extinction.
“Moreover, when they blow, these breezes scatter flowers all over, filling this buddha-field. These flowers fall in patterns according to their colors, without ever being mixed up. They have delicate hues and a wonderful fragrance. When one steps on these petals the feet sink four inches. When one lifts the foot, the petals return to their original shape and position. When these flowers stop falling, the ground suddenly opens up, and they disappear as if by magic. They remain pure and do not decay, because, at a given time, the breezes blow again and scatter the flowers. And the same process occurs six times a day.
“Moreover, many jewel lotuses fill this world system. Each jewel blossom has a hundred thousand million peals. The radiant light emanating from their petals is of countless different colors. Blue colored flowers give out a blue light. White colored flowers give out a white light. Others have deeper colors and light, and some are of yellow, red, and purple color and light. But the splendor if each of these lights surpasses the radiance of the sun and the moon. From every flower issue thirty-six hundred thousand million rays of light. From each one of these rays issue thirty-six hundred thousand million buddhas…”
from the Sukhāvatīvyūhaḥ Sūtra
____________
“The earth has been there for a long time. She is mother to all of us. She knows everything. The Buddha asked the earth to be his witness by touching her with his hand when he had some doubt and fear before his awakening. The earth appeared to him as a beautiful mother. In her arms she carried flowers and fruit, birds and butterflies, and many different animals, and offered them to the Buddha. The Buddha’s doubts and fears instantly disappeared. Whenever you feel unhappy, come to the earth and ask for her help. Touch her deeply, the way the Buddha did. Suddenly, you too will see the earth with all her flowers and fruit, trees and birds, animals and all the living beings that she has produced. All these things she offers to you. You have more opportunities to be happy than you ever thought. The earth shows her love to you and her patience. The earth is very patient. She sees you suffer, she helps you, and she protects you. When we die, she takes us back into her arms.”
-Thich Nhat Hanh
_________
"Our planet is our house, and we must keep it in order and take care of it if we are genuinely concerned about happiness for ourselves, our children, our friends and other sentient beings who share this great house with us."
- His Holiness the 14th Dalai Lama
__________
“...turn to Conceptual Photography through Zen camera of the mind. Or take up gardening––which is surely the most perfect practice of Zen outside of non-gardening.”
-photographer Edward Putzar
__________
།ས་གཞི་སྤོས་ཀྱིས་བྱུགས་ཤིང་མེ་ཏོག་བཀྲམ།
།རི་རབ་གླིང་བཞི་ཉི་ཟླས་བརྒྱན་པ་འདི།
།སངས་རྒྱས་ཞིང་དུ་དམིགས་ཏེ་དབུལ་བར་བགྱི།
།འགྲོ་ཀུན་རྣམ་དག་ཞིང་ལ་སྤྱོད་པར་ཤོག།།
།ཨི་དཾ་གུ་རུ་རཏྣ་མཎྜལ་ཀཾ་ནི་རྱཱ་ཏ་ཡཱ་མི།
________
Every physical atom, in its incessant movements produces a sound which is a song, so that if we had the power of spiritual hearing (genuine clairaudience), we would be able to hear this unimaginably grand symphony of sounds. In such a state we would hear the grass growing and the opening of a flower would itself be a marvelous natural orchestral performance. When you are lost or caught up in an emotional storm or contracted in self-centeredness or plagued by obsessive thoughts, notice what happens when you step outside or go for a walk and pay attention to the sky, the air, the light, the movement of wind, the feel of grass under your feet. Tread softly for we tread on something subtle, ancient, and slow.
Reawakening our connection with nature spirits helps us to live more harmoniously and consciously. We become kinder to the planet because we remember that we’re part of the whole.
____________
“In another moment Alice was through the glass, and had jumped lightly down into the Looking-glass room….
This time she came upon a large flower-bed, with a border of daisies, and a willow-tree growing in the middle.
`O Tiger-lily,’ said Alice, addressing herself to one that was waving gracefully about in the wind, `I wish you could talk!’
`We can talk,’ said the Tiger-lily: `when there’s anybody worth talking to.”
Alice was so astonished that she could not speak for a minute: it quite seemed to take her breath away. At length, as the Tiger-lily only went on waving about, she spoke again, in a timid voice — almost in a whisper. `And can all the flowers talk?’
`As well as all can,’ said the Tiger-lily. `And a great deal louder.’
`It isn’t manners for us to begin, you know,’ said the Rose, `and I really was wondering when you’d speak! Said I to myself, “Her face has got some sense in it, thought it’s not a clever one!” Still, you’re the right colour, and that goes a long way.’
`I don’t care about the colour,’ the Tiger-lily remarked. `If only her petals curled up a little more, she’d be all right.’”
____________
William Blake wrote of seeing a world in a grain of sand, holding “Infinity in the palm of your hand.” It speaks to me of infinite life both on Earth, and in earth, the ceaseless abundance within a speck of soil, the infinity of life, from seed to bud to flower to seed, wheeling on through aeons. It suggests the unbreakable cycle, the unending and unending nature of life, creating infinity from within itself.
_____________
“I want to speak about bodies changed into new forms. You, gods, since you are the ones who alter these, and all other things, inspire my attempt, and spin out a continuous thread of words, from the world's first origins to my own time.”- Ovid, Metamorphoses Book I
_________
“The mysteries of the Great and the Little World are distinguished only by the form in which they manifest themselves; for they are only one thing, one being. “
- Paracelsus
__________
“If someone has an empty brain—and because of this is vexed by insanity, and is delirious—take the whole grains of wheat and cook them in water. Place these cooked grains around his whole head, tying a cloth over them. His brain may be reinvigorated by their vital fluid, and he may recover his health. Do this until he returns to his right mind.”
- Hildegard of Bingen, Physica
______________
“Millions of spiritual creatures walk the Earth unseen, both when we wake, and when we sleep.” - John Milton, Paradise Lost
____________
“Everything has beauty, but not everyone sees it.” - Confucius
_____________
見るところ花にあらずと云ふことなし、
思ふところ月にあらずと云ふことなし。
“Miru tokoro hana ni arazu to iu koto nashi,
omou tokoro tsuki ni arazu to iu koto nashi”
“There is nothing you can see that is not a flower;
There is nothing you can think that is not the moon.”
- Matsui Basho -
____________
“To see in color is a delight for the eye but to see in black and white is a delight for the soul” – Andri Cauldwell
—————
“I’ve been forty years discovering that the queen of all colors is black.” – Henri Mattise
___________
Seeing is perception with the original, unconditioned eye. It is a state of consciousness in which separation of photographer/subject, audience/image dissolves; in which a reality beyond words and concepts opens up, whose “point” or “meaning” is the direct experience itself.
– John Daido Loori
__________
I am Not,
but the Universe is my Self.
- Shih T'ou, 700 - 790 CE
__________
Art evokes the mystery without which the world would not exist.
- Renee Magritte
____________
"Buddha was born as his mother leaned against a tree for support. He attained enlightenment seated beneath a tree and passed away as trees stood witness overhead. If Buddha were to return to our world, he would certainly be connected to the campaign to protect the environment."
His Holiness the Dalai Lama
__________
“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”
― William Blake
——
“Long ago, Truth, Beauty, and Goodness arose out of the deepest human instinct and became the three greatest ideals that inspired human striving. In modern times these ideals have almost become empty words, but we have the possibility of taking these ideals and giving them, once more, real meaning and substance.”
—Rudolf Steiner
_________
The visible world is no longer a reality and the unseen world no longer a dream.
― William Butler Yeats
Dualism in cosmology is the moral, or spiritual belief that two fundamental concepts exist, which often oppose each other. It is an umbrella term that covers a diversity of views from various religions, including both traditional religions and scriptural religions.
Moral dualism is the belief of the great complement of, or conflict between, the benevolent and the malevolent. It simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and independent of how these may be represented. Moral opposites might, for example, exist in a worldview which has one god, more than one god, or none. By contrast, duotheism, bitheism or ditheism implies (at least) two gods. While bitheism implies harmony, ditheism implies rivalry and opposition, such as between good and evil, or light and dark, or summer and winter. For example, a ditheistic system could be one in which one god is a creator, and the other a destroyer. In theology, dualism can also refer to the relationship between the deity and creation or the deity and the universe (see theistic dualism). This form of dualism is a belief shared in certain traditions of Christianity and Hinduism.[1] Alternatively, in ontological dualism, the world is divided into two overarching categories. The opposition and combination of the universe's two basic principles of yin and yang is a large part of Chinese philosophy, and is an important feature of Taoism. It is also discussed in Confucianism.
Many myths and creation motifs with dualistic cosmologies have been described in ethnographic and anthropological literature. These motifs conceive the world as being created, organized, or influenced by two demiurges, culture heroes, or other mythological beings, who either compete with each other or have a complementary function in creating, arranging or influencing the world. There is a huge diversity of such cosmologies. In some cases, such as among the Chukchi, the beings collaborate rather than competing, and contribute to the creation in a coequal way. In many other instances the two beings are not of the same importance or power (sometimes, one of them is even characterized as gullible). Sometimes they can be contrasted as good versus evil.[2] They may be often believed to be twins or at least brothers.[3][4] Dualistic motifs in mythologies can be observed in all inhabited continents. Zolotaryov concludes that they cannot be explained by diffusion or borrowing, but are rather of convergent origin: they are related to a dualistic organization of society (moieties); in some cultures, this social organization may have ceased to exist, but mythology preserves the memory in more and more disguised ways.[5]
Moral dualism[edit]
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Moral dualism is the belief of the great complement or conflict between the benevolent and the malevolent. Like ditheism/bitheism (see below), moral dualism does not imply the absence of monist or monotheistic principles. Moral dualism simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and—unlike ditheism/bitheism—independent of how these may be represented.
For example, Mazdaism (Mazdean Zoroastrianism) is both dualistic and monotheistic (but not monist by definition) since in that philosophy God—the Creator—is purely good, and the antithesis—which is also uncreated–is an absolute one. Zurvanism (Zurvanite Zoroastrianism), Manichaeism, and Mandaeism are representative of dualistic and monist philosophies since each has a supreme and transcendental First Principle from which the two equal-but-opposite entities then emanate. This is also true for the lesser-known Christian gnostic religions, such as Bogomils, Catharism, and so on. More complex forms of monist dualism also exist, for instance in Hermeticism, where Nous "thought"—that is described to have created man—brings forth both good and evil, dependent on interpretation, whether it receives prompting from the God or from the Demon. Duality with pluralism is considered a logical fallacy.
History[edit]
Moral dualism began as a theological belief. Dualism was first seen implicitly in Egyptian religious beliefs by the contrast of the gods Set (disorder, death) and Osiris (order, life).[6] The first explicit conception of dualism came from the Ancient Persian religion of Zoroastrianism around the mid-fifth century BC. Zoroastrianism is a monotheistic religion that believes that Ahura Mazda is the eternal creator of all good things. Any violations of Ahura Mazda's order arise from druj, which is everything uncreated. From this comes a significant choice for humans to make. Either they fully participate in human life for Ahura Mazda or they do not and give druj power. Personal dualism is even more distinct in the beliefs of later religions.
The religious dualism of Christianity between good and evil is not a perfect dualism as God (good) will inevitably destroy Satan (evil). Early Christian dualism is largely based on Platonic Dualism (See: Neoplatonism and Christianity). There is also a personal dualism in Christianity with a soul-body distinction based on the idea of an immaterial Christian soul.[7]
Duotheism, bitheism, ditheism[edit]
When used with regards to multiple gods, dualism may refer to duotheism, bitheism, or ditheism. Although ditheism/bitheism imply moral dualism, they are not equivalent: ditheism/bitheism implies (at least) two gods, while moral dualism does not necessarily imply theism (theos = god) at all.
Both bitheism and ditheism imply a belief in two equally powerful gods with complementary or antonymous properties; however, while bitheism implies harmony, ditheism implies rivalry and opposition, such as between good and evil, bright and dark, or summer and winter. For example, a ditheistic system would be one in which one god is creative, the other is destructive (cf. theodicy). In the original conception of Zoroastrianism, for example, Ahura Mazda was the spirit of ultimate good, while Ahriman (Angra Mainyu) was the spirit of ultimate evil.
In a bitheistic system, by contrast, where the two deities are not in conflict or opposition, one could be male and the other female (cf. duotheism[clarification needed]). One well-known example of a bitheistic or duotheistic theology based on gender polarity is found in the neopagan religion of Wicca. In Wicca, dualism is represented in the belief of a god and a goddess as a dual partnership in ruling the universe. This is centered on the worship of a divine couple, the Moon Goddess and the Horned God, who are regarded as lovers. However, there is also a ditheistic theme within traditional Wicca, as the Horned God has dual aspects of bright and dark - relating to day/night, summer/winter - expressed as the Oak King and the Holly King, who in Wiccan myth and ritual are said to engage in battle twice a year for the hand of the Goddess, resulting in the changing seasons. (Within Wicca, bright and dark do not correspond to notions of "good" and "evil" but are aspects of the natural world, much like yin and yang in Taoism.)
Radical and mitigated dualism[edit]
Radical Dualism – or absolute Dualism which posits two co-equal divine forces.[8] Manichaeism conceives of two previously coexistent realms of light and darkness which become embroiled in conflict, owing to the chaotic actions of the latter. Subsequently, certain elements of the light became entrapped within darkness; the purpose of material creation is to enact the slow process of extraction of these individual elements, at the end of which the kingdom of light will prevail over darkness. Manicheanism likely inherits this dualistic mythology from Zoroastrianism, in which the eternal spirit Ahura Mazda is opposed by his antithesis, Angra Mainyu; the two are engaged in a cosmic struggle, the conclusion of which will likewise see Ahura Mazda triumphant. 'The Hymn of the Pearl' included the belief that the material world corresponds to some sort of malevolent intoxication brought about by the powers of darkness to keep elements of the light trapped inside it in a state of drunken distraction.
Mitigated Dualism – is where one of the two principles is in some way inferior to the other. Such classical Gnostic movements as the Sethians conceived of the material world as being created by a lesser divinity than the true God that was the object of their devotion. The spiritual world is conceived of as being radically different from the material world, co-extensive with the true God, and the true home of certain enlightened members of humanity; thus, these systems were expressive of a feeling of acute alienation within the world, and their resultant aim was to allow the soul to escape the constraints presented by the physical realm.[8]
However, bitheistic and ditheistic principles are not always so easily contrastable, for instance in a system where one god is the representative of summer and drought and the other of winter and rain/fertility (cf. the mythology of Persephone). Marcionism, an early Christian sect, held that the Old and New Testaments were the work of two opposing gods: both were First Principles, but of different religions.[9]
Theistic dualism[edit]
In theology, dualism can refer to the relationship between God and creation or God and the universe. This form of dualism is a belief shared in certain traditions of Christianity and Hinduism.[10][1]
In Christianity[edit]
The Cathars being expelled from Carcassonne in 1209. The Cathars were denounced as heretics by the Roman Catholic Church for their dualist beliefs.
The dualism between God and Creation has existed as a central belief in multiple historical sects and traditions of Christianity, including Marcionism, Catharism, Paulicianism, and other forms of Gnostic Christianity. Christian dualism refers to the belief that God and creation are distinct, but interrelated through an indivisible bond.[1] However, Gnosticism is a diverse, syncretistic religious movement consisting of various belief systems generally united in a belief in a distinction between a supreme, transcendent God and a blind, evil demiurge responsible for creating the material universe, thereby trapping the divine spark within matter.[11]
In sects like the Cathars and the Paulicians, this is a dualism between the material world, created by an evil god, and a moral god. Historians divide Christian dualism into absolute dualism, which held that the good and evil gods were equally powerful, and mitigated dualism, which held that material evil was subordinate to the spiritual good.[12] The belief, by Christian theologians who adhere to a libertarian or compatibilist view of free will, that free will separates humankind from God has also been characterized as a form of dualism.[1] The theologian Leroy Stephens Rouner compares the dualism of Christianity with the dualism that exists in Zoroastrianism and the Samkhya tradition of Hinduism. The theological use of the word dualism dates back to 1700, in a book that describes the dualism between good and evil.[1]
The tolerance of dualism ranges widely among the different Christian traditions. As a monotheistic religion, the conflict between dualism and monism has existed in Christianity since its inception.[13] The 1912 Catholic Encyclopedia describes that, in the Catholic Church, "the dualistic hypothesis of an eternal world existing side by side with God was of course rejected" by the thirteenth century, but mind–body dualism was not.[14] The problem of evil is difficult to reconcile with absolute monism, and has prompted some Christian sects to veer towards dualism. Gnostic forms of Christianity were more dualistic, and some Gnostic traditions posited that the Devil was separate from God as an independent deity.[13] The Christian dualists of the Byzantine Empire, the Paulicians, were seen as Manichean heretics by Byzantine theologians. This tradition of Christian dualism, founded by Constantine-Silvanus, argued that the universe was created through evil and separate from a moral God.[15]
The Cathars, a Christian sect in southern France, believed that there was a dualism between two gods, one representing good and the other representing evil. Whether or not the Cathari possessed direct historical influence from ancient Gnosticism is a matter of dispute, as the basic conceptions of Gnostic cosmology are to be found in Cathar beliefs (most distinctly in their notion of a lesser creator god), though unlike the second century Gnostics, they did not apparently place any special relevance upon knowledge (gnosis) as an effective salvific force. In any case, the Roman Catholic Church denounced the Cathars as heretics, and sought to crush the movement in the 13th century. The Albigensian Crusade was initiated by Pope Innocent III in 1208 to remove the Cathars from Languedoc in France, where they were known as Albigesians. The Inquisition, which began in 1233 under Pope Gregory IX, also targeted the Cathars.[16]
In Hinduism[edit]
The Dvaita Vedanta school of Indian philosophy espouses a dualism between God and the universe by theorizing the existence of two separate realities. The first and the more important reality is that of Shiva or Shakti or Vishnu or Brahman. Shiva or Shakti or Vishnu is the supreme Self, God, the absolute truth of the universe, the independent reality. The second reality is that of dependent but equally real universe that exists with its own separate essence. Everything that is composed of the second reality, such as individual soul (Jiva), matter, etc. exist with their own separate reality. The distinguishing factor of this philosophy as opposed to Advaita Vedanta (monistic conclusion of Vedas) is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe.[17][better source needed] Because the existence of individuals is grounded in the divine, they are depicted as reflections, images or even shadows of the divine, but never in any way identical with the divine. Salvation therefore is described as the realization that all finite reality is essentially dependent on the Supreme.[18]
Ontological dualism[edit]
The yin and yang symbolizes the duality in nature and all things in the Taoist religion.
Alternatively, dualism can mean the tendency of humans to perceive and understand the world as being divided into two overarching categories. In this sense, it is dualistic when one perceives a tree as a thing separate from everything surrounding it. This form of ontological dualism exists in Taoism and Confucianism, beliefs that divide the universe into the complementary oppositions of yin and yang.[19] In traditions such as classical Hinduism (Samkhya, Yoga, Vaisheshika and the later Vedanta schools, which accepted the theory of Gunas), Zen Buddhism or Islamic Sufism, a key to enlightenment is "transcending" this sort of dualistic thinking, without merely substituting dualism with monism or pluralism.
In Chinese philosophy[edit]
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The opposition and combination of the universe's two basic principles of yin and yang is a large part of Chinese philosophy, and is an important feature of Taoism, both as a philosophy and as a religion, although the concept developed much earlier. Some argue that yin and yang were originally an earth and sky god, respectively.[20] As one of the oldest principles in Chinese philosophy, yin and yang are also discussed in Confucianism, but to a lesser extent.
Some of the common associations with yang and yin, respectively, are: male and female, light and dark, active and passive, motion and stillness. Some scholars believe that the two ideas may have originally referred to two opposite sides of a mountain, facing towards and away from the sun.[20] The yin and yang symbol in actuality has very little to do with Western dualism; instead it represents the philosophy of balance, where two opposites co-exist in harmony and are able to transmute into each other. In the yin-yang symbol there is a dot of yin in yang and a dot of yang in yin. In Taoism, this symbolizes the inter-connectedness of the opposite forces as different aspects of Tao, the First Principle. Contrast is needed to create a distinguishable reality, without which we would experience nothingness. Therefore, the independent principles of yin and yang are actually dependent on one another for each other's distinguishable existence.
The complementary dualistic concept seen in yin and yang represent the reciprocal interaction throughout nature, related to a feedback loop, where opposing forces do not exchange in opposition but instead exchange reciprocally to promote stabilization similar to homeostasis. An underlying principle in Taoism states that within every independent entity lies a part of its opposite. Within sickness lies health and vice versa. This is because all opposites are manifestations of the single Tao, and are therefore not independent from one another, but rather a variation of the same unifying force throughout all of nature.
In traditional religions[edit]
Samoyed peoples[edit]
In a Nenets myth, Num and Nga collaborate and compete with each other, creating land,[21] there are also other myths about competing-collaborating demiurges.[22]
Comparative studies of Kets and neighboring peoples[edit]
Among others, also dualistic myths were investigated in researches which tried to compare the mythologies of Siberian peoples and settle the problem of their origins. Vyacheslav Ivanov and Vladimir Toporov compared the mythology of Ket people with those of speakers of Uralic languages, assuming in the studies, that there are modelling semiotic systems in the compared mythologies; and they have also made typological comparisons.[23][24] Among others, from possibly Uralic mythological analogies, those of Ob-Ugric peoples[25] and Samoyedic peoples[26] are mentioned. Some other discussed analogies (similar folklore motifs, and purely typological considerations, certain binary pairs in symbolics) may be related to dualistic organization of society—some of such dualistic features can be found at these compared peoples.[27] It must be admitted that, for Kets, neither dualistic organization of society[28] nor cosmological dualism[29] has been researched thoroughly: if such features existed at all, they have either weakened or remained largely undiscovered;[28] although there are some reports on division into two exogamous patrilinear moieties,[30] folklore on conflicts of mythological figures, and also on cooperation of two beings in creating the land:[29] the diving of the water fowl.[31] If we include dualistic cosmologies meant in broad sense, not restricted to certain concrete motifs, then we find that they are much more widespread, they exist not only among some Siberian peoples, but there are examples in each inhabited continent.[32]
Chukchi[edit]
A Chukchi myth and its variations report the creation of the world; in some variations, it is achieved by the collaboration of several beings (birds, collaborating in a coequal way; or the creator and the raven, collaborating in a coequal way; or the creator alone, using the birds only as assistants).[33][34]
Fuegians[edit]
See also: Fuegians § Spiritual culture
All three Fuegian tribes had dualistic myths about culture heros.[35] The Yámana have dualistic myths about the two [joalox] brothers. They act as culture heroes, and sometimes stand in an antagonistic relation with each other, introducing opposite laws. Their figures can be compared to the Kwanyip-brothers of the Selk'nam.[36] In general, the presence of dualistic myths in two compared cultures does not imply relatedness or diffusion necessarily.[32]
en.wikipedia.org/wiki/Dualistic_cosmology
In spirituality, nondualism, also called non-duality, means "not two" or "one undivided without a second".[1][2] Nondualism primarily refers to a mature state of consciousness, in which the dichotomy of I-other is "transcended", and awareness is described as "centerless" and "without dichotomies". Although this state of consciousness may seem to appear spontaneous,[note 1] it usually follows prolonged preparation through ascetic or meditative/contemplative practice, which may include ethical injunctions. While the term "nondualism" is derived from Advaita Vedanta, descriptions of nondual consciousness can be found within Hinduism (Turiya, sahaja), Buddhism (emptiness, pariniṣpanna, nature of mind, rigpa), Islam (Wahdat al Wujud, Fanaa, and Haqiqah) and western Christian and neo-Platonic traditions (henosis, mystical union).
The Asian ideas of nondualism developed in the Vedic and post-Vedic Upanishadic philosophies around 800 BCE,[3] as well as in the Buddhist traditions.[4] The oldest traces of nondualism in Indian thought are found in the earlier Hindu Upanishads such as Brihadaranyaka Upanishad, as well as other pre-Buddhist Upanishads such as the Chandogya Upanishad, which emphasizes the unity of individual soul called Atman and the Supreme called Brahman. In Hinduism, nondualism has more commonly become associated with the Advaita Vedanta tradition of Adi Shankara.[5]
In the Buddhist tradition non-duality is associated with the teachings of emptiness (śūnyatā) and the two truths doctrine, particularly the Madhyamaka teaching of the non-duality of absolute and relative truth,[6][7] and the Yogachara notion of "mind/thought only" (citta-matra) or "representation-only" (vijñaptimātra).[5] These teachings, coupled with the doctrine of Buddha-nature have been influential concepts in the subsequent development of Mahayana Buddhism, not only in India, but also in East Asian and Tibetan Buddhism, most notably in Chán (Zen) and Vajrayana.
Western Neo-Platonism is an essential element of both Christian contemplation and mysticism, and of Western esotericism and modern spirituality, especially Unitarianism, Transcendentalism, Universalism and Perennialism.Etymology[edit]
When referring to nondualism, Hinduism generally uses the Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni).[8]
"Advaita" (अद्वैत) is from Sanskrit roots a, not; dvaita, dual, and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. The English word's origin is the Latin duo meaning "two" prefixed with "non-" meaning "not".
"Advaya" (अद्वय) is also a Sanskrit word that means "identity, unique, not two, without a second," and typically refers to the two truths doctrine of Mahayana Buddhism, especially Madhyamaka.
One of the earliest uses of the word Advaita is found in verse 4.3.32 of the Brihadaranyaka Upanishad (~800 BCE), and in verses 7 and 12 of the Mandukya Upanishad (variously dated to have been composed between 500 BCE to 200 CE).[9] The term appears in the Brihadaranyaka Upanishad in the section with a discourse of the oneness of Atman (individual soul) and Brahman (universal consciousness), as follows:[10]
An ocean is that one seer, without any duality [Advaita]; this is the Brahma-world, O King. Thus did Yajnavalkya teach him. This is his highest goal, this is his highest success, this is his highest world, this is his highest bliss. All other creatures live on a small portion of that bliss.
— Brihadaranyaka Upanishad 4.3.32, [11][12][13]
The English term "nondual" was also informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of "advaita" subsequent to the first wave of English translations of the Upanishads. These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879).
Max Müller rendered "advaita" as "Monism", as have many recent scholars.[14][15][16] However, some scholars state that "advaita" is not really monism.[17]
Definitions[edit]
See also: Monism, Mind-body dualism, Dualistic cosmology, and Pluralism (philosophy)
Nondualism is a fuzzy concept, for which many definitions can be found.[note 2]
According to Espín and Nickoloff, "nondualism" is the thought in some Hindu, Buddhist and Taoist schools, which, generally speaking:
... teaches that the multiplicity of the universe is reducible to one essential reality."[18]
However, since there are similar ideas and terms in a wide variety of spiritualities and religions, ancient and modern, no single definition for the English word "nonduality" can suffice, and perhaps it is best to speak of various "nondualities" or theories of nonduality.[19]
David Loy, who sees non-duality between subject and object as a common thread in Taoism, Mahayana Buddhism, and Advaita Vedanta,[20][note 3] distinguishes "Five Flavors Of Nonduality":[web 1]
The negation of dualistic thinking in pairs of opposites. The Yin-Yang symbol of Taoism symbolises the transcendence of this dualistic way of thinking.[web 1]
Monism, the nonplurality of the world. Although the phenomenal world appears as a plurality of "things", in reality they are "of a single cloth".[web 1]
Advaita, the nondifference of subject and object, or nonduality between subject and object.[web 1]
Advaya, the identity of phenomena and the Absolute, the "nonduality of duality and nonduality",[web 1] c.q. the nonduality of relative and ultimate truth as found in Madhyamaka Buddhism and the two truths doctrine.
Mysticism, a mystical unity between God and man.[web 1]
The idea of nondualism is typically contrasted with dualism, with dualism defined as the view that the universe and the nature of existence consists of two realities, such as the God and the world, or as God and Devil, or as mind and matter, and so on.[23][24]
Ideas of nonduality are also taught in some western religions and philosophies, and it has gained attraction and popularity in modern western spirituality and New Age-thinking.[25]
Different theories and concepts which can be linked to nonduality are taught in a wide variety of religious traditions. These include:
Hinduism:
In the Upanishads, which teach a doctrine that has been interpreted in a nondualistic way, mainly tat tvam asi.[26]
The Advaita Vedanta of Shankara[27][26] which teaches that a single pure consciousness is the only reality, and that the world is unreal (Maya).
Non-dual forms of Hindu Tantra[28] including Kashmira Shaivism[29][28] and the goddess centered Shaktism. Their view is similar to Advaita, but they teach that the world is not unreal, but it is the real manifestation of consciousness.[30]
Forms of Hindu Modernism which mainly teach Advaita and modern Indian saints like Ramana Maharshi and Swami Vivekananda.
Buddhism:
"Shūnyavāda (emptiness view) or the Mādhyamaka school",[31][32] which holds that there is a non-dual relationship (that is, there is no true separation) between conventional truth and ultimate truth, as well as between samsara and nirvana.
"Vijnānavāda (consciousness view) or the Yogācāra school",[31][33] which holds that there is no ultimate perceptual and conceptual division between a subject and its objects, or a cognizer and that which is cognized. It also argues against mind-body dualism, holding that there is only consciousness.
Tathagatagarbha-thought,[33] which holds that all beings have the potential to become Buddhas.
Vajrayana-buddhism,[34] including Tibetan Buddhist traditions of Dzogchen[35] and Mahamudra.[36]
East Asian Buddhist traditions like Zen[37] and Huayan, particularly their concept of interpenetration.
Sikhism,[38] which usually teaches a duality between God and humans, but was given a nondual interpretation by Bhai Vir Singh.
Taoism,[39] which teaches the idea of a single subtle universal force or cosmic creative power called Tao (literally "way").
Subud[25]
Abrahamic traditions:
Christian mystics who promote a "nondual experience", such as Meister Eckhart and Julian of Norwich. The focus of this Christian nondualism is on bringing the worshiper closer to God and realizing a "oneness" with the Divine.[40]
Sufism[39]
Jewish Kabbalah
Western traditions:
Neo-platonism [41] which teaches there is a single source of all reality, The One.
Western philosophers like Hegel, Spinoza and Schopenhauer.[41] They defended different forms of philosophical monism or Idealism.
Transcendentalism, which was influenced by German Idealism and Indian religions.
Theosophy
New age
Hinduism[edit]
"Advaita" refers to nondualism, non-distinction between realities, the oneness of Atman (individual self) and Brahman (the single universal existence), as in Vedanta, Shaktism and Shaivism.[42] Although the term is best known from the Advaita Vedanta school of Adi Shankara, "advaita" is used in treatises by numerous medieval era Indian scholars, as well as modern schools and teachers.[note 4]
The Hindu concept of Advaita refers to the idea that all of the universe is one essential reality, and that all facets and aspects of the universe is ultimately an expression or appearance of that one reality.[42] According to Dasgupta and Mohanta, non-dualism developed in various strands of Indian thought, both Vedic and Buddhist, from the Upanishadic period onward.[4] The oldest traces of nondualism in Indian thought may be found in the Chandogya Upanishad, which pre-dates the earliest Buddhism. Pre-sectarian Buddhism may also have been responding to the teachings of the Chandogya Upanishad, rejecting some of its Atman-Brahman related metaphysics.[43][note 5]
Advaita appears in different shades in various schools of Hinduism such as in Advaita Vedanta, Vishishtadvaita Vedanta (Vaishnavism), Suddhadvaita Vedanta (Vaishnavism), non-dual Shaivism and Shaktism.[42][46][47] In the Advaita Vedanta of Adi Shankara, advaita implies that all of reality is one with Brahman,[42] that the Atman (soul, self) and Brahman (ultimate unchanging reality) are one.[48][49] The advaita ideas of some Hindu traditions contrasts with the schools that defend dualism or Dvaita, such as that of Madhvacharya who stated that the experienced reality and God are two (dual) and distinct.[50][51]
Vedanta[edit]
Main article: Vedanta
Several schools of Vedanta teach a form of nondualism. The best-known is Advaita Vedanta, but other nondual Vedanta schools also have a significant influence and following, such as Vishishtadvaita Vedanta and Shuddhadvaita,[42] both of which are bhedabheda.
Advaita Vedanta[edit]
Main article: Advaita Vedanta
Swans are important figures in Advaita
The nonduality of the Advaita Vedanta is of the identity of Brahman and the Atman.[52] Advaita has become a broad current in Indian culture and religions, influencing subsequent traditions like Kashmir Shaivism.
The oldest surviving manuscript on Advaita Vedanta is by Gauḍapāda (6th century CE),[5] who has traditionally been regarded as the teacher of Govinda bhagavatpāda and the grandteacher of Adi Shankara. Advaita is best known from the Advaita Vedanta tradition of Adi Shankara (788-820 CE), who states that Brahman, the single unified eternal truth, is pure Being, Consciousness and Bliss (Sat-cit-ananda).[53]
Advaita, states Murti, is the knowledge of Brahman and self-consciousness (Vijnana) without differences.[54] The goal of Vedanta is to know the "truly real" and thus become one with it.[55] According to Advaita Vedanta, Brahman is the highest Reality,[56][57][58] The universe, according to Advaita philosophy, does not simply come from Brahman, it is Brahman. Brahman is the single binding unity behind the diversity in all that exists in the universe.[57] Brahman is also that which is the cause of all changes.[57][59][60] Brahman is the "creative principle which lies realized in the whole world".[61]
The nondualism of Advaita, relies on the Hindu concept of Ātman which is a Sanskrit word that means "real self" of the individual,[62][63] "essence",[web 3] and soul.[62][64] Ātman is the first principle,[65] the true self of an individual beyond identification with phenomena, the essence of an individual. Atman is the Universal Principle, one eternal undifferentiated self-luminous consciousness, asserts Advaita Vedanta school of Hinduism.[66][67]
Advaita Vedanta philosophy considers Atman as self-existent awareness, limitless, non-dual and same as Brahman.[68] Advaita school asserts that there is "soul, self" within each living entity which is fully identical with Brahman.[69][70] This identity holds that there is One Soul that connects and exists in all living beings, regardless of their shapes or forms, there is no distinction, no superior, no inferior, no separate devotee soul (Atman), no separate God soul (Brahman).[69] The Oneness unifies all beings, there is the divine in every being, and all existence is a single Reality, state the Advaita Vedantins.[71] The nondualism concept of Advaita Vedanta asserts that each soul is non-different from the infinite Brahman.[72]
Advaita Vedanta – Three levels of reality[edit]
Advaita Vedanta adopts sublation as the criterion to postulate three levels of ontological reality:[73][74]
Pāramārthika (paramartha, absolute), the Reality that is metaphysically true and ontologically accurate. It is the state of experiencing that "which is absolutely real and into which both other reality levels can be resolved". This experience can't be sublated (exceeded) by any other experience.[73][74]
Vyāvahārika (vyavahara), or samvriti-saya,[75] consisting of the empirical or pragmatic reality. It is ever-changing over time, thus empirically true at a given time and context but not metaphysically true. It is "our world of experience, the phenomenal world that we handle every day when we are awake". It is the level in which both jiva (living creatures or individual souls) and Iswara are true; here, the material world is also true.[74]
Prāthibhāsika (pratibhasika, apparent reality, unreality), "reality based on imagination alone". It is the level of experience in which the mind constructs its own reality. A well-known example is the perception of a rope in the dark as being a snake.[74]
Similarities and differences with Buddhism[edit]
Scholars state that Advaita Vedanta was influenced by Mahayana Buddhism, given the common terminology and methodology and some common doctrines.[76][77] Eliot Deutsch and Rohit Dalvi state:
In any event a close relationship between the Mahayana schools and Vedanta did exist, with the latter borrowing some of the dialectical techniques, if not the specific doctrines, of the former.[78]
Advaita Vedanta is related to Buddhist philosophy, which promotes ideas like the two truths doctrine and the doctrine that there is only consciousness (vijñapti-mātra). It is possible that the Advaita philosopher Gaudapada was influenced by Buddhist ideas.[5] Shankara harmonised Gaudapada's ideas with the Upanishadic texts, and developed a very influential school of orthodox Hinduism.[79][80]
The Buddhist term vijñapti-mātra is often used interchangeably with the term citta-mātra, but they have different meanings. The standard translation of both terms is "consciousness-only" or "mind-only." Advaita Vedanta has been called "idealistic monism" by scholars, but some disagree with this label.[81][82] Another concept found in both Madhyamaka Buddhism and Advaita Vedanta is Ajativada ("ajāta"), which Gaudapada adopted from Nagarjuna's philosophy.[83][84][note 6] Gaudapada "wove [both doctrines] into a philosophy of the Mandukaya Upanisad, which was further developed by Shankara.[86][note 7]
Michael Comans states there is a fundamental difference between Buddhist thought and that of Gaudapada, in that Buddhism has as its philosophical basis the doctrine of Dependent Origination according to which "everything is without an essential nature (nissvabhava), and everything is empty of essential nature (svabhava-sunya)", while Gaudapada does not rely on this principle at all. Gaudapada's Ajativada is an outcome of reasoning applied to an unchanging nondual reality according to which "there exists a Reality (sat) that is unborn (aja)" that has essential nature (svabhava), and this is the "eternal, fearless, undecaying Self (Atman) and Brahman".[88] Thus, Gaudapada differs from Buddhist scholars such as Nagarjuna, states Comans, by accepting the premises and relying on the fundamental teaching of the Upanishads.[88] Among other things, Vedanta school of Hinduism holds the premise, "Atman exists, as self evident truth", a concept it uses in its theory of nondualism. Buddhism, in contrast, holds the premise, "Atman does not exist (or, An-atman) as self evident".[89][90][91]
Mahadevan suggests that Gaudapada adopted Buddhist terminology and adapted its doctrines to his Vedantic goals, much like early Buddhism adopted Upanishadic terminology and adapted its doctrines to Buddhist goals; both used pre-existing concepts and ideas to convey new meanings.[92] Dasgupta and Mohanta note that Buddhism and Shankara's Advaita Vedanta are not opposing systems, but "different phases of development of the same non-dualistic metaphysics from the Upanishadic period to the time of Sankara."[4]
Vishishtadvaita Vedanta[edit]
Ramanuja, founder of Vishishtadvaita Vedanta, taught 'qualified nondualism' doctrine.
See also: Bhedabheda
Vishishtadvaita Vedanta is another main school of Vedanta and teaches the nonduality of the qualified whole, in which Brahman alone exists, but is characterized by multiplicity. It can be described as "qualified monism," or "qualified non-dualism," or "attributive monism."
According to this school, the world is real, yet underlying all the differences is an all-embracing unity, of which all "things" are an "attribute." Ramanuja, the main proponent of Vishishtadvaita philosophy contends that the Prasthana Traya ("The three courses") – namely the Upanishads, the Bhagavad Gita, and the Brahma Sutras – are to be interpreted in a way that shows this unity in diversity, for any other way would violate their consistency.
Vedanta Desika defines Vishishtadvaita using the statement: Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam – "Brahman, as qualified by the sentient and insentient modes (or attributes), is the only reality."
Neo-Vedanta[edit]
Main articles: Neo-Vedanta, Swami Vivekananda, and Ramakrishna Mission
Neo-Vedanta, also called "neo-Hinduism"[93] is a modern interpretation of Hinduism which developed in response to western colonialism and orientalism, and aims to present Hinduism as a "homogenized ideal of Hinduism"[94] with Advaita Vedanta as its central doctrine.[95]
Neo-Vedanta, as represented by Vivekananda and Radhakrishnan, is indebted to Advaita vedanta, but also reflects Advaya-philosophy. A main influence on neo-Advaita was Ramakrishna, himself a bhakta and tantrika, and the guru of Vivekananda. According to Michael Taft, Ramakrishna reconciled the dualism of formlessness and form.[96] Ramakrishna regarded the Supreme Being to be both Personal and Impersonal, active and inactive:
When I think of the Supreme Being as inactive – neither creating nor preserving nor destroying – I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active – creating, preserving and destroying – I call Him Sakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one.[97]
Radhakrishnan acknowledged the reality and diversity of the world of experience, which he saw as grounded in and supported by the absolute or Brahman.[web 4][note 8] According to Anil Sooklal, Vivekananda's neo-Advaita "reconciles Dvaita or dualism and Advaita or non-dualism":[99]
The Neo-Vedanta is also Advaitic inasmuch as it holds that Brahman, the Ultimate Reality, is one without a second, ekamevadvitiyam. But as distinguished from the traditional Advaita of Sankara, it is a synthetic Vedanta which reconciles Dvaita or dualism and Advaita or non-dualism and also other theories of reality. In this sense it may also be called concrete monism in so far as it holds that Brahman is both qualified, saguna, and qualityless, nirguna.[99]
Radhakrishnan also reinterpreted Shankara's notion of maya. According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real."[web 4] According to Sarma, standing in the tradition of Nisargadatta Maharaj, Advaitavāda means "spiritual non-dualism or absolutism",[100] in which opposites are manifestations of the Absolute, which itself is immanent and transcendent:[101]
All opposites like being and non-being, life and death, good and evil, light and darkness, gods and men, soul and nature are viewed as manifestations of the Absolute which is immanent in the universe and yet transcends it.[102]
Kashmir Shaivism[edit]
Main articles: Shaivism and Kashmir Shaivism
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Advaita is also a central concept in various schools of Shaivism, such as Kashmir Shaivism[42] and Shiva Advaita.
Kashmir Shaivism is a school of Śaivism, described by Abhinavagupta[note 9] as "paradvaita", meaning "the supreme and absolute non-dualism".[web 5] It is categorized by various scholars as monistic[103] idealism (absolute idealism, theistic monism,[104] realistic idealism,[105] transcendental physicalism or concrete monism[105]).
Kashmir Saivism is based on a strong monistic interpretation of the Bhairava Tantras and its subcategory the Kaula Tantras, which were tantras written by the Kapalikas.[106] There was additionally a revelation of the Siva Sutras to Vasugupta.[106] Kashmir Saivism claimed to supersede the dualistic Shaiva Siddhanta.[107] Somananda, the first theologian of monistic Saivism, was the teacher of Utpaladeva, who was the grand-teacher of Abhinavagupta, who in turn was the teacher of Ksemaraja.[106][108]
The philosophy of Kashmir Shaivism can be seen in contrast to Shankara's Advaita.[109] Advaita Vedanta holds that Brahman is inactive (niṣkriya) and the phenomenal world is an illusion (māyā). In Kashmir Shavisim, all things are a manifestation of the Universal Consciousness, Chit or Brahman.[110][111] Kashmir Shavisim sees the phenomenal world (Śakti) as real: it exists, and has its being in Consciousness (Chit).[112]
Kashmir Shaivism was influenced by, and took over doctrines from, several orthodox and heterodox Indian religious and philosophical traditions.[113] These include Vedanta, Samkhya, Patanjali Yoga and Nyayas, and various Buddhist schools, including Yogacara and Madhyamika,[113] but also Tantra and the Nath-tradition.[114]
Contemporary vernacular Advaita[edit]
Advaita is also part of other Indian traditions, which are less strongly, or not all, organised in monastic and institutional organisations. Although often called "Advaita Vedanta," these traditions have their origins in vernacular movements and "householder" traditions, and have close ties to the Nath, Nayanars and Sant Mat traditions.
Ramana Maharshi[edit]
Ramana Maharshi (1879–1950) explained his insight using Shaiva Siddhanta, Advaita Vedanta and Yoga teachings.
Main article: Ramana Maharshi
Ramana Maharshi (30 December 1879 – 14 April 1950) is widely acknowledged as one of the outstanding Indian gurus of modern times.[115] Ramana's teachings are often interpreted as Advaita Vedanta, though Ramana Maharshi never "received diksha (initiation) from any recognised authority".[web 6] Ramana himself did not call his insights advaita:
D. Does Sri Bhagavan advocate advaita?
M. Dvaita and advaita are relative terms. They are based on the sense of duality. The Self is as it is. There is neither dvaita nor advaita. "I Am that I Am."[note 10] Simple Being is the Self.[117]
Neo-Advaita[edit]
Main article: Neo-Advaita
Neo-Advaita is a New Religious Movement based on a modern, western interpretation of Advaita Vedanta, especially the teachings of Ramana Maharshi.[118] According to Arthur Versluis, neo-Advaita is part of a larger religious current which he calls immediatism,[119][web 9] "the assertion of immediate spiritual illumination without much if any preparatory practice within a particular religious tradition."[web 9] Neo-Advaita is criticized for this immediatism and its lack of preparatory practices.[120][note 11][122][note 12] Notable neo-advaita teachers are H. W. L. Poonja[123][118] and his students Gangaji,[124] Andrew Cohen,[note 13], and Eckhart Tolle.[118]
According to a modern western spiritual teacher of nonduality, Jeff Foster, nonduality is:
the essential oneness (wholeness, completeness, unity) of life, a wholeness which exists here and now, prior to any apparent separation [...] despite the compelling appearance of separation and diversity there is only one universal essence, one reality. Oneness is all there is – and we are included.[126]
Natha Sampradaya and Inchegeri Sampradaya[edit]
Main articles: Nath, Sahaja, and Inchegeri Sampradaya
The Natha Sampradaya, with Nath yogis such as Gorakhnath, introduced Sahaja, the concept of a spontaneous spirituality. Sahaja means "spontaneous, natural, simple, or easy".[web 13] According to Ken Wilber, this state reflects nonduality.[127]
Buddhism[edit]
There are different Buddhist views which resonate with the concepts and experiences of non-duality or "not two" (advaya). The Buddha does not use the term advaya in the earliest Buddhist texts, but it does appear in some of the Mahayana sutras, such as the Vimalakīrti.[128] While the Buddha taught unified states of mental focus (samadhi) and meditative absorption (dhyana) which were commonly taught in Upanishadic thought, he also rejected the metaphysical doctrines of the Upanishads, particularly ideas which are often associated with Hindu nonduality, such as the doctrine that "this cosmos is the self" and "everything is a Oneness" (cf. SN 12.48 and MN 22).[129][130] Because of this, Buddhist views of nonduality are particularly different than Hindu conceptions, which tend towards idealistic monism.
In Indian Buddhism[edit]
The layman Vimalakīrti Debates Manjusri, Dunhuang Mogao Caves
According to Kameshwar Nath Mishra, one connotation of advaya in Indic Sanskrit Buddhist texts is that it refers to the middle way between two opposite extremes (such as eternalism and annihilationism), and thus it is "not two".[131]
One of these Sanskrit Mahayana sutras, the Vimalakīrti Nirdeśa Sūtra contains a chapter on the "Dharma gate of non-duality" (advaya dharma dvara pravesa) which is said to be entered once one understands how numerous pairs of opposite extremes are to be rejected as forms of grasping. These extremes which must be avoided in order to understand ultimate reality are described by various characters in the text, and include: Birth and extinction, 'I' and 'Mine', Perception and non-perception, defilement and purity, good and not-good, created and uncreated, worldly and unworldly, samsara and nirvana, enlightenment and ignorance, form and emptiness and so on.[132] The final character to attempt to describe ultimate reality is the bodhisattva Manjushri, who states:
It is in all beings wordless, speechless, shows no signs, is not possible of cognizance, and is above all questioning and answering.[133]
Vimalakīrti responds to this statement by maintaining completely silent, therefore expressing that the nature of ultimate reality is ineffable (anabhilāpyatva) and inconceivable (acintyatā), beyond verbal designation (prapañca) or thought constructs (vikalpa).[133] The Laṅkāvatāra Sūtra, a text associated with Yogācāra Buddhism, also uses the term "advaya" extensively.[134]
In the Mahayana Buddhist philosophy of Madhyamaka, the two truths or ways of understanding reality, are said to be advaya (not two). As explained by the Indian philosopher Nagarjuna, there is a non-dual relationship, that is, there is no absolute separation, between conventional and ultimate truth, as well as between samsara and nirvana.[135][136] The concept of nonduality is also important in the other major Indian Mahayana tradition, the Yogacara school, where it is seen as the absence of duality between the perceiving subject (or "grasper") and the object (or "grasped"). It is also seen as an explanation of emptiness and as an explanation of the content of the awakened mind which sees through the illusion of subject-object duality. However, it is important to note that in this conception of non-dualism, there are still a multiplicity of individual mind streams (citta santana) and thus Yogacara does not teach an idealistic monism.[137]
These basic ideas have continued to influence Mahayana Buddhist doctrinal interpretations of Buddhist traditions such as Dzogchen, Mahamudra, Zen, Huayan and Tiantai as well as concepts such as Buddha-nature, luminous mind, Indra's net, rigpa and shentong.
Madhyamaka[edit]
Main articles: Madhyamika, Shunyata, and Two truths doctrine
Nagarjuna (right), Aryadeva (middle) and the Tenth Karmapa (left).
Madhyamaka, also known as Śūnyavāda (the emptiness teaching), refers primarily to a Mahāyāna Buddhist school of philosophy [138] founded by Nāgārjuna. In Madhyamaka, Advaya refers to the fact that the two truths are not separate or different.,[139] as well as the non-dual relationship of saṃsāra (the round of rebirth and suffering) and nirvāṇa (cessation of suffering, liberation).[42] According to Murti, in Madhyamaka, "Advaya" is an epistemological theory, unlike the metaphysical view of Hindu Advaita.[54] Madhyamaka advaya is closely related to the classical Buddhist understanding that all things are impermanent (anicca) and devoid of "self" (anatta) or "essenceless" (niḥsvabhāvavā),[140][141][142] and that this emptiness does not constitute an "absolute" reality in itself.[note 14].
In Madhyamaka, the two "truths" (satya) refer to conventional (saṃvṛti) and ultimate (paramārtha) truth.[143] The ultimate truth is "emptiness", or non-existence of inherently existing "things",[144] and the "emptiness of emptiness": emptiness does not in itself constitute an absolute reality. Conventionally, "things" exist, but ultimately, they are "empty" of any existence on their own, as described in Nagarjuna's magnum opus, the Mūlamadhyamakakārikā (MMK):
The Buddha's teaching of the Dharma is based on two truths: a truth of worldly convention and an ultimate truth. Those who do not understand the distinction drawn between these two truths do not understand the Buddha's profound truth. Without a foundation in the conventional truth the significance of the ultimate cannot be taught. Without understanding the significance of the ultimate, liberation is not achieved.[note 15]
As Jay Garfield notes, for Nagarjuna, to understand the two truths as totally different from each other is to reify and confuse the purpose of this doctrine, since it would either destroy conventional realities such as the Buddha's teachings and the empirical reality of the world (making Madhyamaka a form of nihilism) or deny the dependent origination of phenomena (by positing eternal essences). Thus the non-dual doctrine of the middle way lies beyond these two extremes.[146]
"Emptiness" is a consequence of pratītyasamutpāda (dependent arising),[147] the teaching that no dharma ("thing", "phenomena") has an existence of its own, but always comes into existence in dependence on other dharmas. According to Madhyamaka all phenomena are empty of "substance" or "essence" (Sanskrit: svabhāva) because they are dependently co-arisen. Likewise it is because they are dependently co-arisen that they have no intrinsic, independent reality of their own. Madhyamaka also rejects the existence of absolute realities or beings such as Brahman or Self.[148] In the highest sense, "ultimate reality" is not an ontological Absolute reality that lies beneath an unreal world, nor is it the non-duality of a personal self (atman) and an absolute Self (cf. Purusha). Instead, it is the knowledge which is based on a deconstruction of such reifications and Conceptual proliferations.[149] It also means that there is no "transcendental ground," and that "ultimate reality" has no existence of its own, but is the negation of such a transcendental reality, and the impossibility of any statement on such an ultimately existing transcendental reality: it is no more than a fabrication of the mind.[web 14][note 16] Susan Kahn further explains:
Ultimate truth does not point to a transcendent reality, but to the transcendence of deception. It is critical to emphasize that the ultimate truth of emptiness is a negational truth. In looking for inherently existent phenomena it is revealed that it cannot be found. This absence is not findable because it is not an entity, just as a room without an elephant in it does not contain an elephantless substance. Even conventionally, elephantlessness does not exist. Ultimate truth or emptiness does not point to an essence or nature, however subtle, that everything is made of.[web 15]
However, according to Nagarjuna, even the very schema of ultimate and conventional, samsara and nirvana, is not a final reality, and he thus famously deconstructs even these teachings as being empty and not different from each other in the MMK where he writes:[41]
The limit (koti) of nirvāṇa is that of saṃsāra
The subtlest difference is not found between the two.
According to Nancy McCagney, what this refers to is that the two truths depend on each other; without emptiness, conventional reality cannot work, and vice versa. It does not mean that samsara and nirvana are the same, or that they are one single thing, as in Advaita Vedanta, but rather that they are both empty, open, without limits, and merely exist for the conventional purpose of teaching the Buddha Dharma.[41] Referring to this verse, Jay Garfield writes that:
to distinguish between samsara and nirvana would be to suppose that each had a nature and that they were different natures. But each is empty, and so there can be no inherent difference. Moreover, since nirvana is by definition the cessation of delusion and of grasping and, hence, of the reification of self and other and of confusing imputed phenomena for inherently real phenomena, it is by definition the recognition of the ultimate nature of things. But if, as Nagarjuna argued in Chapter XXIV, this is simply to see conventional things as empty, not to see some separate emptiness behind them, then nirvana must be ontologically grounded in the conventional. To be in samsara is to see things as they appear to deluded consciousness and to interact with them accordingly. To be in nirvana, then, is to see those things as they are - as merely empty, dependent, impermanent, and nonsubstantial, not to be somewhere else, seeing something else.[150]
It is important to note however that the actual Sanskrit term "advaya" does not appear in the MMK, and only appears in one single work by Nagarjuna, the Bodhicittavivarana.[151]
The later Madhyamikas, states Yuichi Kajiyama, developed the Advaya definition as a means to Nirvikalpa-Samadhi by suggesting that "things arise neither from their own selves nor from other things, and that when subject and object are unreal, the mind, being not different, cannot be true either; thereby one must abandon attachment to cognition of nonduality as well, and understand the lack of intrinsic nature of everything". Thus, the Buddhist nondualism or Advaya concept became a means to realizing absolute emptiness.[152]
Yogācāra tradition[edit]
Asaṅga (fl. 4th century C.E.), a Mahayana scholar who wrote numerous works which discuss the Yogacara view and practice.
Main article: Yogacara
In the Mahayana tradition of Yogācāra (Skt; "yoga practice"), adyava (Tibetan: gnyis med) refers to overcoming the conceptual and perceptual dichotomies of cognizer and cognized, or subject and object.[42][153][154][155] The concept of adyava in Yogācāra is an epistemological stance on the nature of experience and knowledge, as well as a phenomenological exposition of yogic cognitive transformation. Early Buddhism schools such as Sarvastivada and Sautrāntika, that thrived through the early centuries of the common era, postulated a dualism (dvaya) between the mental activity of grasping (grāhaka, "cognition", "subjectivity") and that which is grasped (grāhya, "cognitum", intentional object).[156][152][156][157] Yogacara postulates that this dualistic relationship is a false illusion or superimposition (samaropa).[152]
Yogācāra also taught the doctrine which held that only mental cognitions really exist (vijñapti-mātra),[158][note 17] instead of the mind-body dualism of other Indian Buddhist schools.[152][156][158] This is another sense in which reality can be said to be non-dual, because it is "consciousness-only".[159] There are several interpretations of this main theory, which has been widely translated as representation-only, ideation-only, impressions-only and perception-only.[160][158][161][162] Some scholars see it as a kind of subjective or epistemic Idealism (similar to Kant's theory) while others argue that it is closer to a kind of phenomenology or representationalism. According to Mark Siderits the main idea of this doctrine is that we are only ever aware of mental images or impressions which manifest themselves as external objects, but "there is actually no such thing outside the mind."[163] For Alex Wayman, this doctrine means that "the mind has only a report or representation of what the sense organ had sensed."[161] Jay Garfield and Paul Williams both see the doctrine as a kind of Idealism in which only mentality exists.[164][165]
However, it is important to note that even the idealistic interpretation of Yogācāra is not an absolute monistic idealism like Advaita Vedanta or Hegelianism, since in Yogācāra, even consciousness "enjoys no transcendent status" and is just a conventional reality.[166] Indeed, according to Jonathan Gold, for Yogācāra, the ultimate truth is not consciousness, but an ineffable and inconceivable "thusness" or "thatness" (tathatā).[153] Also, Yogācāra affirms the existence of individual mindstreams, and thus Kochumuttom also calls it a realistic pluralism.[82]
The Yogācārins defined three basic modes by which we perceive our world. These are referred to in Yogācāra as the three natures (trisvabhāva) of experience. They are:[167][168]
Parikalpita (literally, "fully conceptualized"): "imaginary nature", wherein things are incorrectly comprehended based on conceptual and linguistic construction, attachment and the subject object duality. It is thus equivalent to samsara.
Paratantra (literally, "other dependent"): "dependent nature", by which the dependently originated nature of things, their causal relatedness or flow of conditionality. It is the basis which gets erroneously conceptualized,
Pariniṣpanna (literally, "fully accomplished"): "absolute nature", through which one comprehends things as they are in themselves, that is, empty of subject-object and thus is a type of non-dual cognition. This experience of "thatness" (tathatā) is uninfluenced by any conceptualization at all.
To move from the duality of the Parikalpita to the non-dual consciousness of the Pariniṣpanna, Yogācāra teaches that there must be a transformation of consciousness, which is called the "revolution of the basis" (āśraya-parāvṛtti). According to Dan Lusthaus, this transformation which characterizes awakening is a "radical psycho-cognitive change" and a removal of false "interpretive projections" on reality (such as ideas of a self, external objects, etc).[169]
The Mahāyānasūtrālamkāra, a Yogācāra text, also associates this transformation with the concept of non-abiding nirvana and the non-duality of samsara and nirvana. Regarding this state of Buddhahood, it states:
Its operation is nondual (advaya vrtti) because of its abiding neither in samsara nor in nirvana (samsaranirvana-apratisthitatvat), through its being both conditioned and unconditioned (samskrta-asamskrtatvena).[170]
This refers to the Yogācāra teaching that even though a Buddha has entered nirvana, they do no "abide" in some quiescent state separate from the world but continue to give rise to extensive activity on behalf of others.[170] This is also called the non-duality between the compounded (samskrta, referring to samsaric existence) and the uncompounded (asamskrta, referring to nirvana). It is also described as a "not turning back" from both samsara and nirvana.[171]
For the later thinker Dignaga, non-dual knowledge or advayajñāna is also a synonym for prajñaparamita (transcendent wisdom) which liberates one from samsara.[172]
Other Indian traditions[edit]
Buddha nature or tathagata-garbha (literally "Buddha womb") is that which allows sentient beings to become Buddhas.[173] Various Mahayana texts such as the Tathāgatagarbha sūtras focus on this idea and over time it became a very influential doctrine in Indian Buddhism, as well in East Asian and Tibetan Buddhism. The Buddha nature teachings may be regarded as a form of nondualism. According to Sally B King, all beings are said to be or possess tathagata-garbha, which is nondual Thusness or Dharmakaya. This reality, states King, transcends the "duality of self and not-self", the "duality of form and emptiness" and the "two poles of being and non being".[174]
There various interpretations and views on Buddha nature and the concept became very influential in India, China and Tibet, where it also became a source of much debate. In later Indian Yogācāra, a new sub-school developed which adopted the doctrine of tathagata-garbha into the Yogācāra system.[166] The influence of this hybrid school can be seen in texts like the Lankavatara Sutra and the Ratnagotravibhaga. This synthesis of Yogācāra tathagata-garbha became very influential in later Buddhist traditions, such as Indian Vajrayana, Chinese Buddhism and Tibetan Buddhism.[175][166] Yet another development in late Indian Buddhism was the synthesis of Madhymaka and Yogacara philosophies into a single system, by figures such as Śāntarakṣita (8th century). Buddhist Tantra, also known as Vajrayana, Mantrayana or Esoteric Buddhism, drew upon all these previous Indian Buddhist ideas and nondual philosophies to develop innovative new traditions of Buddhist practice and new religious texts called the Buddhist tantras (from the 6th century onwards).[176] Tantric Buddhism was influential in China and is the main form of Buddhism in the Himalayan regions, especially Tibetan Buddhism.
“The breezes blow in perfect harmony. They are neither hot nor cold. They are at the same time calm and fresh, sweet and soft. They are neither fast nor slow. When they blow on the nets made of many kinds of jewels, the trees emit the innumerable sounds of the subtle and sublime Dharma and spread myriad sweet and fine perfumes. Those who hear these sounds spontaneously cease to raise the dust of tribulation and impurity. When the breezes touch their bodies they all attain a bliss comparable to that accompanying a monk’s attainment of the samadhi of extinction.
“Moreover, when they blow, these breezes scatter flowers all over, filling this buddha-field. These flowers fall in patterns according to their colors, without ever being mixed up. They have delicate hues and a wonderful fragrance. When one steps on these petals the feet sink four inches. When one lifts the foot, the petals return to their original shape and position. When these flowers stop falling, the ground suddenly opens up, and they disappear as if by magic. They remain pure and do not decay, because, at a given time, the breezes blow again and scatter the flowers. And the same process occurs six times a day.
“Moreover, many jewel lotuses fill this world system. Each jewel blossom has a hundred thousand million peals. The radiant light emanating from their petals is of countless different colors. Blue colored flowers give out a blue light. White colored flowers give out a white light. Others have deeper colors and light, and some are of yellow, red, and purple color and light. But the splendor if each of these lights surpasses the radiance of the sun and the moon. From every flower issue thirty-six hundred thousand million rays of light. From each one of these rays issue thirty-six hundred thousand million buddhas…”
from the Sukhāvatīvyūhaḥ Sūtra
____________
“The earth has been there for a long time. She is mother to all of us. She knows everything. The Buddha asked the earth to be his witness by touching her with his hand when he had some doubt and fear before his awakening. The earth appeared to him as a beautiful mother. In her arms she carried flowers and fruit, birds and butterflies, and many different animals, and offered them to the Buddha. The Buddha’s doubts and fears instantly disappeared. Whenever you feel unhappy, come to the earth and ask for her help. Touch her deeply, the way the Buddha did. Suddenly, you too will see the earth with all her flowers and fruit, trees and birds, animals and all the living beings that she has produced. All these things she offers to you. You have more opportunities to be happy than you ever thought. The earth shows her love to you and her patience. The earth is very patient. She sees you suffer, she helps you, and she protects you. When we die, she takes us back into her arms.”
-Thich Nhat Hanh
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"Our planet is our house, and we must keep it in order and take care of it if we are genuinely concerned about happiness for ourselves, our children, our friends and other sentient beings who share this great house with us."
- His Holiness the 14th Dalai Lama
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“...turn to Conceptual Photography through Zen camera of the mind. Or take up gardening––which is surely the most perfect practice of Zen outside of non-gardening.”
-photographer Edward Putzar
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།ས་གཞི་སྤོས་ཀྱིས་བྱུགས་ཤིང་མེ་ཏོག་བཀྲམ།
།རི་རབ་གླིང་བཞི་ཉི་ཟླས་བརྒྱན་པ་འདི།
།སངས་རྒྱས་ཞིང་དུ་དམིགས་ཏེ་དབུལ་བར་བགྱི།
།འགྲོ་ཀུན་རྣམ་དག་ཞིང་ལ་སྤྱོད་པར་ཤོག།།
།ཨི་དཾ་གུ་རུ་རཏྣ་མཎྜལ་ཀཾ་ནི་རྱཱ་ཏ་ཡཱ་མི།
________
Every physical atom, in its incessant movements produces a sound which is a song, so that if we had the power of spiritual hearing (genuine clairaudience), we would be able to hear this unimaginably grand symphony of sounds. In such a state we would hear the grass growing and the opening of a flower would itself be a marvelous natural orchestral performance. When you are lost or caught up in an emotional storm or contracted in self-centeredness or plagued by obsessive thoughts, notice what happens when you step outside or go for a walk and pay attention to the sky, the air, the light, the movement of wind, the feel of grass under your feet. Tread softly for we tread on something subtle, ancient, and slow.
Reawakening our connection with nature spirits helps us to live more harmoniously and consciously. We become kinder to the planet because we remember that we’re part of the whole.
____________
“In another moment Alice was through the glass, and had jumped lightly down into the Looking-glass room….
This time she came upon a large flower-bed, with a border of daisies, and a willow-tree growing in the middle.
`O Tiger-lily,’ said Alice, addressing herself to one that was waving gracefully about in the wind, `I wish you could talk!’
`We can talk,’ said the Tiger-lily: `when there’s anybody worth talking to.”
Alice was so astonished that she could not speak for a minute: it quite seemed to take her breath away. At length, as the Tiger-lily only went on waving about, she spoke again, in a timid voice — almost in a whisper. `And can all the flowers talk?’
`As well as all can,’ said the Tiger-lily. `And a great deal louder.’
`It isn’t manners for us to begin, you know,’ said the Rose, `and I really was wondering when you’d speak! Said I to myself, “Her face has got some sense in it, thought it’s not a clever one!” Still, you’re the right colour, and that goes a long way.’
`I don’t care about the colour,’ the Tiger-lily remarked. `If only her petals curled up a little more, she’d be all right.’”
____________
William Blake wrote of seeing a world in a grain of sand, holding “Infinity in the palm of your hand.” It speaks to me of infinite life both on Earth, and in earth, the ceaseless abundance within a speck of soil, the infinity of life, from seed to bud to flower to seed, wheeling on through aeons. It suggests the unbreakable cycle, the unending and unending nature of life, creating infinity from within itself.
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“I want to speak about bodies changed into new forms. You, gods, since you are the ones who alter these, and all other things, inspire my attempt, and spin out a continuous thread of words, from the world's first origins to my own time.”- Ovid, Metamorphoses Book I
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“The mysteries of the Great and the Little World are distinguished only by the form in which they manifest themselves; for they are only one thing, one being. “
- Paracelsus
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“If someone has an empty brain—and because of this is vexed by insanity, and is delirious—take the whole grains of wheat and cook them in water. Place these cooked grains around his whole head, tying a cloth over them. His brain may be reinvigorated by their vital fluid, and he may recover his health. Do this until he returns to his right mind.”
- Hildegard of Bingen, Physica
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“Millions of spiritual creatures walk the Earth unseen, both when we wake, and when we sleep.” - John Milton, Paradise Lost
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“Everything has beauty, but not everyone sees it.” - Confucius
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見るところ花にあらずと云ふことなし、
思ふところ月にあらずと云ふことなし。
“Miru tokoro hana ni arazu to iu koto nashi,
omou tokoro tsuki ni arazu to iu koto nashi”
“There is nothing you can see that is not a flower;
There is nothing you can think that is not the moon.”
- Matsui Basho -
____________
“To see in color is a delight for the eye but to see in black and white is a delight for the soul” – Andri Cauldwell
—————
“I’ve been forty years discovering that the queen of all colors is black.” – Henri Mattise
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Seeing is perception with the original, unconditioned eye. It is a state of consciousness in which separation of photographer/subject, audience/image dissolves; in which a reality beyond words and concepts opens up, whose “point” or “meaning” is the direct experience itself.
– John Daido Loori
__________
I am Not,
but the Universe is my Self.
- Shih T'ou, 700 - 790 CE
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Art evokes the mystery without which the world would not exist.
- Renee Magritte
____________
"Buddha was born as his mother leaned against a tree for support. He attained enlightenment seated beneath a tree and passed away as trees stood witness overhead. If Buddha were to return to our world, he would certainly be connected to the campaign to protect the environment."
His Holiness the Dalai Lama
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“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”
― William Blake
——
“Long ago, Truth, Beauty, and Goodness arose out of the deepest human instinct and became the three greatest ideals that inspired human striving. In modern times these ideals have almost become empty words, but we have the possibility of taking these ideals and giving them, once more, real meaning and substance.”
—Rudolf Steiner
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The visible world is no longer a reality and the unseen world no longer a dream.
― William Butler Yeats
Published* as the cover of "The Conditioned and the Unconditioned", a book of Late Modern English texts on philopshy.
benjamins.com/#catalog/books/z.198/main
*unattributed, pfft.
Also included in the Trinity 425 book of photographs taken in Trinity College Dublin, published in 2017.
Fohat is a term of unknown origin, although H. P. Blavatsky claims it comes from the Tibetan language. According to her it is "one of the most, if not the most important character in esoteric Cosmogony". Maybe because of this, it can be found in many forms. As Mme. Blavatsky said:
Fohat is a generic term and used in many senses. He is the light (Daiviprakriti) of all the three logoi—the personified symbols of the three spiritual stages of Evolution. Fohat is the aggregate of all the spiritual creative ideations above, and of all the electro-dynamic and creative forces below, in Heaven and on Earth.
Fohat is "the animating principle electrifying every atom into life." During the process of manifestation it is the cosmic energy which produces the differentiation of primordial cosmic matter to form the different planes. In the manifested Universe, Fohat is the link between spirit and matter, subject and object.A term and concept which appears throughout “The Secret Doctrine” by H.P. Blavatsky – and especially in the first volume titled “Cosmogenesis” – is FOHAT.
What is this mysterious yet vitally important thing called Fohat which happens to be “the key in Occultism which opens and unriddles the multiform symbols and respective allegories in the so-called mythology of every nation”?
The word itself has been identified as ’phro-wa (verb form) and spros-pa (noun form) in Tibetan transliteration. In the Eastern Esoteric Science taught in Theosophy, Fohat is always spoken of in terms of cosmic or universal electricity, vitality, energy, and life force. Just as every living human being is animated, vitalised, and held together by the principle of Prana within them, as explained further in the article The Sevenfold Nature of Man, so the universe itself is animated, vitalised, and powered from within by Prana on the macrocosmic level, i.e. Universal Prana…and this is Fohat.
HPB states that it is “the active force in Universal Life” and “the personified electric vital power, the transcendental binding Unity of all Cosmic Energies, on the unseen as on the manifested planes, the action of which resembles – on an immense scale – that of a living Force created by WILL, in those phenomena where the seemingly subjective acts on the seemingly objective and propels it to action.”
If we go to HPB’s “Theosophical Glossary” (a valuable book for all students of the Philosophy) and turn to the entry for “Fohat” we find it described and defined as –
“…the active (male) potency of the Shakti (female reproductive power) in nature. The essence of cosmic electricity. An occult Tibetan term for Daiviprakriti, primordial light: and in the universe of manifestation the ever-present electrical energy and ceaseless destructive and formative power. Esoterically, it is the same, Fohat being the universal propelling Vital Force, at once the propeller and the resultant.” (bold added for emphasis in this article)
If we then turn to the entry for “Daiviprakriti” we find this: “Primordial, homogeneous light, called by some Indian Occultists “the Light of the Logos”; when differentiated this light becomes FOHAT.”
One of the Indian occultists (i.e. esotericists) we know of who used the term “Daiviprakriti” in this way was T. Subba Row, Madame Blavatsky’s highly gifted and erudite friend and associate during the time she lived in India in the 1880s. He was known to have been an initiated disciple of the Master M., who was also the Guru of HPB herself, and the nature and content of many of his writings indicate a close acquaintance with the Secret Doctrine itself, the Esoteric Doctrine preserved, guarded, and taught by the Masters and Adepts.
A few so-called scholars and academic researchers in today’s Theosophical world have asserted in confident – if not perhaps conceited – tones that no such term as “Daiviprakriti” actually exists and that it therefore must have been either an invention of HPB and T. Subba Row or a mistaken term used by them in ignorance. One such scholar has also informed Theosophists that the Sanskrit term “Mulaprakriti,” which is used frequently by HPB and Subba Row and said by them to be a technical term used in the Vedanta philosophy of Hinduism, is in fact never used at all in Vedanta or by any Vedantins and that thus they are again mistaken.
It would not be out of place here to mention that these individuals are themselves mistaken on both grounds. There are plenty of Hindus who are familiar with the term “Daiviprakriti,” albeit generally spelling it as “Deviprakriti,” which is pronounced in exactly the same way.
In his article “Suddha Dharma Mandalam,” Raghavendra Raghu writes of “Bhagavan Narayana [i.e. the Universal Logos in Theosophical terminology], abiding in his own form, made up of brilliant material particles of what is known as “DeviPrakriti,” in the Uttara-Badari region of the Himalayas.”
The term is used particularly amongst certain sects and groups of Vaishnavas, devotees of Vishnu, just as the term “Mulaprakriti” is used freely by all types of Vedantins, followers of both the Advaita and Vishistadvaita philosophies included. It would certainly have been a surprise to the late Swami Sivananda – a famous Advaitee still revered today all across India as one of the greatest scholars, experts, and teachers of Vedanta – to be informed by our self-styled scholars that he had been mistaken and ignorant all his life in quite frequently speaking of Mulaprakriti in his writings.
But with that, and with Madame Blavatsky vindicated yet again of yet another false charge, we will let the matter drop and go back to Fohat.
Whenever a new universal life cycle, or Maha-Manvantara, begins, the ONE Absolute Infinite Divine Principle (most frequently referred to as Parabrahm or Parabrahman in Theosophy) radiates forth from Itself the Logos, which is the Living Universe itself. But the universe doesn’t just appear full and complete all at once. It is an extremely gradual and meticulous process of evolution, from universals to particulars, from the macrocosmic level down to the microcosmic level.
The way this all comes about is with the help and assistance of Fohat, which is the direct manifestation or emanation of the Universal Logos itself. (See Understanding the Logos) The Logos is the all-ensouling Light and Life of the Universe. The way the body of the universe – and everything in it – is brought into existence, enlivened, vitalised, and sustained, is by the work of Fohat, the nature and activity of which can only really be described as Universal Electricity.
“From the purely occult and Cosmical” perspective, writes HPB, Fohat is “the “Son of the Son,” the androgynous energy resulting from this “Light of the Logos,” and which manifests in the plane of the objective Universe as the hidden, as much as the revealed, Electricity – which is LIFE.”
Fohat is described as “the Son of the Son” because it is the direct offspring, so to speak, of the Logos, which is itself the direct radiation from the Absolute. In his “Notes on the Bhagavad Gita,” T. Subba Row speaks of Fohat as being “the one instrument with which the Logos works.”
This is further expanded upon throughout “The Secret Doctrine” with such explanations as, “Fohat, running along the Seven Principles of Akasha, acts upon manifested substance or the One Element … and by differentiating it into various centres of Energy, sets in motion the law of Cosmic Evolution, which, in obedience to the Ideation of the Universal Mind, brings into existence all the various states of being in the manifested Solar System” and the statement that in the objective or manifested universe Fohat “is that Occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in time law.”
Also –
* “When the “Divine Son” breaks forth, then Fohat becomes the propelling force, the active Power which causes the ONE to become TWO and THREE – on the Cosmic plane of manifestation. The triple One differentiates into the many, and then Fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine.”
* “In the manifested Universe, there is “that” which links spirit to matter, subject to object. This something, at present unknown to Western speculation, is called by the occultists Fohat.”
* “It is the “bridge” by which the “Ideas” existing in the “Divine Thought” are impressed on Cosmic substance as the “laws of Nature.” Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the “Thought Divine” transmitted and made manifest through the Dhyan Chohans, the Architects of the visible World.”
* “Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.”The attraction or charge between the sky and the earth intensifies towards an irresistible point of tension and the coils that develop upwards connect with those that descend: now Fohat breaks out and the violet is transformed into the flaming blue and white flash, to which we are accustomed and the voltage difference between the sky and the earth is neutralized.Fohat's invocation/evocation rite is well underway as well as the formation of an antahkarana between heaven and earth.
From a geographical perspective, it is interesting to learn from “The Secret Doctrine” that the work of Fohat as regards our own planet is closely linked – via “his four fiery (electro-positive) Sons” with the Equator, the Ecliptic, and the climates of the two Tropics, i.e. the Tropic of Cancer and the Tropic of Capricorn, the Northern and Southern Hemispheres.
Also, the North Pole and South Pole – “the two ends of the Egg of Matter” and also referred to esoterically as the head and the feet of Mother Earth – “are said to be the store-houses, the receptacles and liberators, at the same time, of Cosmic and terrestrial Vitality (Electricity); from the surplus of which the Earth, had it not been for these two natural “safety-valves,” would have been rent to pieces long ago.”
We are also told that the phenomenon of the Northern Lights, called Aurora Borealis, as well as the Aurora Australis or Southern Lights, are intimately connected with Fohat.
It would seem strange to think of or look upon something as presumably impersonal as Universal Electricity as a type of Entity, yet “Fohat is not only the living Symbol and Container of that Force, but is looked upon by the Occultists as an Entity – the forces he acts upon being cosmic, human and terrestrial, and exercising their influence on all those planes respectively … the primordial Electric Entity – for the Eastern Occultists insist that Electricity is an Entity – electrifies into life, and separates primordial stuff or pregenetic matter into atoms, themselves the source of all life and consciousness.”
The mystery deepens when we are reminded that “It is through Fohat that the ideas of the Universal Mind are impressed upon matter,” only to then read in the next sentence that “Some faint idea of the nature of Fohat may be gathered from the appellation “Cosmic Electricity” sometimes applied to it; but to the commonly known properties of electricity must, in this case, be added others, including intelligence. It is of interest to note that modern science has come to the conclusion, that all cerebration and brain-activity are attended by electrical phenomena.”
Then further on we discover that “Each world has its Fohat, who is omnipresent in his own sphere of action. But there are as many Fohats as there are worlds, each varying in power and degree of manifestations. The individual Fohats make one Universal, Collective Fohat – the aspect-Entity of the one absolute Non-Entity, which is absolute Be-Ness, “SAT.” Millions and billions of worlds are produced at every Manvantara – it is said. Therefore there must be many Fohats, whom we consider as conscious and intelligent Forces. This, no doubt, to the disgust of scientific minds.”
It must be remembered though that although being imbued with and expressing sufficient intelligence and power as to be considered an Entity, Fohat is most definitely not some type of anthropomorphic deity or personal spiritual being.
“While science speaks of its evolution through brute matter, blind force, and senseless motion, the Occultists point to intelligent LAW and sentient LIFE, and add that Fohat is the guiding Spirit of all this. Yet he is no personal god at all, but the emanation of those other Powers behind him whom the Christians call the “Messengers” of their God, and we, the “… primordial Sons of Life and Light”.”
We said earlier that Fohat is the direct manifestation or resultant emanation of the one Universal Logos. Then how can it also be said that Fohat is the emanation of Powers (plural) who are the “primordial Sons of Life and Light”?
The answer is this: the one Logos is in fact the unified and collective aggregate of Seven Primordial Rays, called “the Primordial Seven” in the Stanzas of Dzyan on which the teaching in “The Secret Doctrine” is based. This is symbolised as the Central Spiritual Sun being comprised of Seven Rays which radiate forth from it in order to make the universe what it is. The Primordial Seven are also called the seven Dhyani Buddhas or seven chief Dhyan Chohans. Admittedly such things are almost entirely beyond our proper comprehension but if we can at least grasp the basics of them at a simple level we may be able to eventually get somewhere with the help of our applied spiritual intuition and elevated thought.
This explains why in the second volume (“Anthropogenesis”) of “The Secret Doctrine” we read of the fact that the Logos “acts only mediately through FOHAT, or Dhyan-Chohanic energy” and of “the universal guiding FOHAT, rich with the Divine and Dhyan-Chohanic thought.”
The fifth Stanza from the Secret Book of Dzyan in the first volume of “The Secret Doctrine” is almost entirely about Fohat. Following on from the fourth Stanza which is titled “The Septenary Hierarchies” it is in its turn titled “Fohat: The Child of the Septenary Hierarchies.” We quote its first five shlokas or verses below. Some of it will now make sense in light of what we’ve already looked at in this article and the understanding of the rest of it can be gained from personally reading and studying the book, which is always the best way of acquiring knowledge and understanding, rather than depending on others.
1. THE PRIMORDIAL SEVEN, THE FIRST SEVEN BREATHS OF THE DRAGON OF WISDOM, PRODUCE IN THEIR TURN FROM THEIR HOLY CIRCUMGYRATING BREATHS THE FIERY WHIRLWIND.
2. THEY MAKE OF HIM THE MESSENGER OF THEIR WILL. THE DZYU BECOMES FOHAT, THE SWIFT SON OF THE DIVINE SONS WHOSE SONS ARE THE LIPIKA, RUNS CIRCULAR ERRANDS. FOHAT IS THE STEED AND THE THOUGHT IS THE RIDER. HE PASSES LIKE LIGHTNING THROUGH THE FIERY CLOUDS; TAKES THREE, AND FIVE, AND SEVEN STRIDES THROUGH THE SEVEN REGIONS ABOVE, AND THE SEVEN BELOW. HE LIFTS HIS VOICE, AND CALLS THE INNUMERABLE SPARKS, AND JOINS THEM.
3. HE IS THEIR GUIDING SPIRIT AND LEADER. WHEN HE COMMENCES WORK, HE SEPARATES THE SPARKS OF THE LOWER KINGDOM THAT FLOAT AND THRILL WITH JOY IN THEIR RADIANT DWELLNGS, AND FORMS THEREWITH THE GERMS OF WHEELS. HE PLACES THEM IN THE SIX DIRECTIONS OF SPACE, AND ONE IN THE MIDDLE – THE CENTRAL WHEEL.
4. FOHAT TRACES SPIRAL LINES TO UNITE THE SIXTH TO THE SEVENTH – THE CROWN; AN ARMY OF THE SONS OF LIGHT STANDS AT EACH ANGLE, AND THE LIPIKA IN THE MIDDLE WHEEL. THEY SAY: THIS IS GOOD, THE FIRST DIVINE WORLD IS READY, THE FIRST IS NOW THE SECOND. THEN THE “DIVINE ARUPA” REFLECTS ITSELF IN CHHAYA LOKA, THE FIRST GARMENT OF THE ANUPADAKA.
5. FOHAT TAKES FIVE STRIDES AND BUILDS A WINGED WHEEL AT EACH CORNER OF THE SQUARE, FOR THE FOUR HOLY ONES AND THEIR ARMIES.
One thing which is always important to bear in mind, especially for those of us who have grown up with or acquired the habit of interpreting spiritual texts and phrases literally is that Eastern spiritual teachings are abundant with symbolic, allegorical, and figurative terms and illustrations. HPB always emphasised that we should be careful not to mistake the word for the thing. Thus the “Dragon of Wisdom” in no way means any type of actual dragon but rather is a special symbolic term for the Universal Logos. Similarly, Fohat (whose initial activity is akin to a “fiery whirlwind”) “lifting his voice” does not refer to Fohat as some type of anthropomorphic entity shouting out a command but has reference to the metaphysical power of sound in the construction of the universe…and so on.
Further esoteric terminology in “The Secret Doctrine” speaks of the Seven Brothers of Fohat who are also at the same time the Seven Sons of Fohat.
“Fohat, the constructive Force of Cosmic Electricity, is said, metaphorically to have sprung like Rudra from Brahma “from the brain of the Father and the bosom of the Mother,” and then to have metamorphosed himself into a male and a female, i.e., polarity, into positive and negative electricity,” says HPB, continuing, “He has seven sons who are his brothers; and Fohat is forced to be born time after time whenever any two of his son-brothers indulge in too close contact – whether an embrace or a fight.”
She adds that “The Seven “Sons-brothers,” however, represent and personify the seven forms of Cosmic magnetism called in practical Occultism the “Seven Radicals,” whose co-operative and active progeny are, among other energies, Electricity, Magnetism, Sound, Light, Heat, Cohesion, etc.”
Just as the One Logos is actually the unified and collective aggregate of the Seven Primordial Rays, so Fohat is itself the unified and collective aggregate of the Seven Radicals. Thus in their noumenal state they are his Brothers and in their phenomenal state they are his Sons. The Seven Brothers are cosmic electricity as CAUSE; the Seven Sons are cosmic electricity as EFFECT.
Although the Tibetan term “Fohat” is the term used by the Masters and H.P. Blavatsky, nevertheless Fohat is seemingly nothing other than Kundalini.
HPB describes Kundalini as being “a fiery electro-spiritual force,” the “Fohatic power” which underlies everything visible and invisible. In “The Voice of the Silence” it is called “The World’s Mother,” the Mother of the World and Mother of the Universe. T. Subba Row says of Kundalini that it is “the power or Force which moves in a curved path. It is the Universal Life-Principle manifesting everywhere in nature. This force includes the two great forces of attraction and repulsion. Electricity and magnetism are but manifestations of it.”
HPB says of Fohat that “The ancients represented it by a serpent, for “Fohat hisses as he glides hither and thither” (in zigzags).” And by what illustrative symbol has Kundalini always been represented? A serpent.
Kundalini is the active power of the Universal Logos. It is the Mother of the manifested Universe. It is omnipresent universal Life, universal Fire, universal Electricity. Kundalini, it seems, is Fohat and Fohat is Kundalini.
It should be added here, however, that the practice known as Kundalini Yoga is potentially highly dangerous on all levels – physical, psychological, and spiritual – and that Theosophy always warns people against trying to do things to or with the power of the Kundalini within themselves. The Masters have stated emphatically that this Force can kill just as easily as it can create.
There is no need whatsoever for us to be messing about with our Kundalini and those who do so are almost always doing so with selfish motives such as attempting to acquire psychic or spiritual powers or to be able to have amazing spiritual experiences or sensations of bliss for themselves. Desire is the cause of all suffering, as the Lord Buddha always taught, and the desire for spiritual experiences is just as detrimental to the soul as the desire for sensual and carnal experiences. Even mainstream psychiatrists are now beginning to note the increasing number of people becoming seriously mentally ill, often with schizophrenia or similar conditions, as a result of trying to awaken their Kundalini.
It is almost impossible to adequately express in any way such lofty spiritual concepts in words and language which is no doubt one reason why many esoteric texts use symbols instead. “The Secret Doctrine” says far more about Fohat than can be expressed in an article like this but it is hoped that this attempt to provide a general overview of the topic has been interesting, inspiring, and thought provoking for you who have read it.
“Manvantaric impulse commences with the re-awakening of Cosmic Ideation (the “Universal Mind”) concurrently with, and parallel to the primary emergence of Cosmic Substance – the latter being the manvantaric vehicle of the former – from its undifferentiated pralayic state. Then, absolute wisdom mirrors itself in its Ideation; which, by a transcendental process, superior to and incomprehensible by human Consciousness, results in Cosmic Energy (Fohat). Thrilling through the bosom of inert Substance, Fohat impels it to activity, and guides its primary differentiations on all the Seven planes of Cosmic Consciousness … Aryan antiquity called them the Seven Prakriti, or Natures, serving, severally, as the relatively homogeneous basis, which in the course of the increasing heterogeneity (in the evolution of the Universe) differentiate into the marvellous complexity presented by phenomena on the planes of perception.” – H.P. Blavatsky, The Secret Doctrine
blavatskytheosophy.com/fohat-the-cosmic-electricity/
Fohat (Tib.) A term used to represent the active (male) potency of the Sakti (female reproductive power) in nature. The essence of cosmic electricity. An occult Tibetan term for Daiviprakriti, primordial light: and in the universe of manifestation the ever-present electrical energy and ceaseless destructive and formative power. Esoterically, it is the same, Fohat being the universal propelling Vital Force, at once the propeller and the resultant
At the beginning of a manvantara the Wisdom-aspect of the Absolute radiates the Pre-Cosmic Ideation, which manifests as the Cosmic Ideation. The latter eventually gives rise to Fohat. In Mme. Blavatsky's words:
Absolute wisdom mirrors itself in its Ideation; which, by a transcendental process, superior to and incomprehensible by human Consciousness, results in Cosmic Energy (Fohat).[6]
Fohat is the active power through which the plan for the new universe present in the Logos is manifested objectively, thus providing a bridge between the subjective spirit and the objective matter:
But just as the opposite poles of subject and object, spirit and matter, are but aspects of the One Unity in which they are synthesized, so, in the manifested Universe, there is “that” which links spirit to matter, subject to object.
This something, at present unknown to Western speculation, is called by the occultists Fohat. It is the “bridge” by which the “Ideas” existing in the “Divine Thought” are impressed on Cosmic substance as the “laws of Nature”. Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the “Thought Divine” transmitted and made manifest through the Dhyan Chohans, the Architects of the visible World. . . . Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.
It is also the cause for the differentiation of the primordial matter into the seven planes
Thrilling through the bosom of inert Substance, Fohat impels it to activity, and guides its primary differentiations on all the Seven planes of Cosmic Consciousness.
In the phenomenal and Cosmic World, he is that Occult, electric, vital power, which, under the Will of the Creative Logos, brings together the elemental atoms and makes them aggregate and combine. Fohat, running along the seven principles of AKASA, acts upon manifested substance or the One Element and by differentiating it into various centres of Energy, sets in motion the law of Cosmic Evolution, which, in obedience to the Ideation of the Universal Mind, brings into existence all the various states of being in the manifested Solar System.
Fohat manifests in different ways on each plane:
On the earthly plane his influence is felt in the magnetic and active force generated by the strong desire of the magnetizer. On the Cosmic, it is present in the constructive power that carries out, in the formation of things -- from the planetary system down to the glow-worm and simple daisy -- the plan in the mind of nature, or in the Divine Thought, with regard to the development and growth of that special thing. He is, metaphysically, the objectivised thought of the gods; the "Word made flesh," on a lower scale, and the messenger of Cosmic and human ideations: the active force in Universal Life. In his secondary aspect, Fohat is the Solar Energy, the electric vital fluid,* and the preserving fourth principle, the animal Soul of Nature, so to say, or -- Electricity.
Since Fohat acts as the power of attraction between atoms, it is seen as the Divine Love:
Fohat, in his capacity of DIVINE LOVE (Eros), the electric Power of affinity and sympathy, is shown allegorically as trying to bring the pure Spirit, the Ray inseparable from the ONE absolute, into union with the Soul, the two constituting in Man the MONAD, and in Nature the first link between the ever unconditioned and the manifested.
Interestingly, Fohat is seen as an entity (without implying anthropomorphism). Mme. Blavatsky wrote:
Fohat, then, is the personified electric vital power, the transcendental binding Unity of all Cosmic Energies, on the unseen as on the manifested planes, the action of which resembles --on an immense scale-- that of a living Force created by WILL, in those phenomena where the seemingly subjective acts on the seemingly objective and propels it to action. Fohat is not only the living Symbol and Container of that Force, but is looked upon by the Occultists as an Entity -- the forces he acts upon being cosmic, human and terrestrial, and exercising their influence on all those planes respectively.
According to Mme. Blavatsky the swastika is the symbol for the activity of Fohat:
The "secret formula" constituting free energy, the "Living Fire", was named under the code name of "Vril" (name probably derived from virile Latin) by the English novelist and philosopher Lord Edward Bulwer-Lytton (1803/1873) * in his novel The Coming Race ("The Coming Race") published in 1871.
Few world-symbols are more pregnant with real occult meaning than the Swastica. It is the emblem of the activity of Fohat, of the continual revolution of the “wheels”, and of the Four Elements, the “Sacred Four”. One initiated into the mysteries of the meaning of the Swastica, say the Commentaries, “can trace on it, with mathematical precision, the evolution of Kosmos and the whole period of Sandhya.” Also “the relation of the Seen to the Unseen”, and “the first procreation of man and species”
“The breezes blow in perfect harmony. They are neither hot nor cold. They are at the same time calm and fresh, sweet and soft. They are neither fast nor slow. When they blow on the nets made of many kinds of jewels, the trees emit the innumerable sounds of the subtle and sublime Dharma and spread myriad sweet and fine perfumes. Those who hear these sounds spontaneously cease to raise the dust of tribulation and impurity. When the breezes touch their bodies they all attain a bliss comparable to that accompanying a monk’s attainment of the samadhi of extinction.
“Moreover, when they blow, these breezes scatter flowers all over, filling this buddha-field. These flowers fall in patterns according to their colors, without ever being mixed up. They have delicate hues and a wonderful fragrance. When one steps on these petals the feet sink four inches. When one lifts the foot, the petals return to their original shape and position. When these flowers stop falling, the ground suddenly opens up, and they disappear as if by magic. They remain pure and do not decay, because, at a given time, the breezes blow again and scatter the flowers. And the same process occurs six times a day.
“Moreover, many jewel lotuses fill this world system. Each jewel blossom has a hundred thousand million peals. The radiant light emanating from their petals is of countless different colors. Blue colored flowers give out a blue light. White colored flowers give out a white light. Others have deeper colors and light, and some are of yellow, red, and purple color and light. But the splendor if each of these lights surpasses the radiance of the sun and the moon. From every flower issue thirty-six hundred thousand million rays of light. From each one of these rays issue thirty-six hundred thousand million buddhas…”
from the Sukhāvatīvyūhaḥ Sūtra
____________
“The earth has been there for a long time. She is mother to all of us. She knows everything. The Buddha asked the earth to be his witness by touching her with his hand when he had some doubt and fear before his awakening. The earth appeared to him as a beautiful mother. In her arms she carried flowers and fruit, birds and butterflies, and many different animals, and offered them to the Buddha. The Buddha’s doubts and fears instantly disappeared. Whenever you feel unhappy, come to the earth and ask for her help. Touch her deeply, the way the Buddha did. Suddenly, you too will see the earth with all her flowers and fruit, trees and birds, animals and all the living beings that she has produced. All these things she offers to you. You have more opportunities to be happy than you ever thought. The earth shows her love to you and her patience. The earth is very patient. She sees you suffer, she helps you, and she protects you. When we die, she takes us back into her arms.”
-Thich Nhat Hanh
_________
"Our planet is our house, and we must keep it in order and take care of it if we are genuinely concerned about happiness for ourselves, our children, our friends and other sentient beings who share this great house with us."
- His Holiness the 14th Dalai Lama
__________
“...turn to Conceptual Photography through Zen camera of the mind. Or take up gardening––which is surely the most perfect practice of Zen outside of non-gardening.”
-photographer Edward Putzar
__________
།ས་གཞི་སྤོས་ཀྱིས་བྱུགས་ཤིང་མེ་ཏོག་བཀྲམ།
།རི་རབ་གླིང་བཞི་ཉི་ཟླས་བརྒྱན་པ་འདི།
།སངས་རྒྱས་ཞིང་དུ་དམིགས་ཏེ་དབུལ་བར་བགྱི།
།འགྲོ་ཀུན་རྣམ་དག་ཞིང་ལ་སྤྱོད་པར་ཤོག།།
།ཨི་དཾ་གུ་རུ་རཏྣ་མཎྜལ་ཀཾ་ནི་རྱཱ་ཏ་ཡཱ་མི།
________
Every physical atom, in its incessant movements produces a sound which is a song, so that if we had the power of spiritual hearing (genuine clairaudience), we would be able to hear this unimaginably grand symphony of sounds. In such a state we would hear the grass growing and the opening of a flower would itself be a marvelous natural orchestral performance. When you are lost or caught up in an emotional storm or contracted in self-centeredness or plagued by obsessive thoughts, notice what happens when you step outside or go for a walk and pay attention to the sky, the air, the light, the movement of wind, the feel of grass under your feet. Tread softly for we tread on something subtle, ancient, and slow.
Reawakening our connection with nature spirits helps us to live more harmoniously and consciously. We become kinder to the planet because we remember that we’re part of the whole.
____________
“In another moment Alice was through the glass, and had jumped lightly down into the Looking-glass room….
This time she came upon a large flower-bed, with a border of daisies, and a willow-tree growing in the middle.
`O Tiger-lily,’ said Alice, addressing herself to one that was waving gracefully about in the wind, `I wish you could talk!’
`We can talk,’ said the Tiger-lily: `when there’s anybody worth talking to.”
Alice was so astonished that she could not speak for a minute: it quite seemed to take her breath away. At length, as the Tiger-lily only went on waving about, she spoke again, in a timid voice — almost in a whisper. `And can all the flowers talk?’
`As well as all can,’ said the Tiger-lily. `And a great deal louder.’
`It isn’t manners for us to begin, you know,’ said the Rose, `and I really was wondering when you’d speak! Said I to myself, “Her face has got some sense in it, thought it’s not a clever one!” Still, you’re the right colour, and that goes a long way.’
`I don’t care about the colour,’ the Tiger-lily remarked. `If only her petals curled up a little more, she’d be all right.’”
____________
William Blake wrote of seeing a world in a grain of sand, holding “Infinity in the palm of your hand.” It speaks to me of infinite life both on Earth, and in earth, the ceaseless abundance within a speck of soil, the infinity of life, from seed to bud to flower to seed, wheeling on through aeons. It suggests the unbreakable cycle, the unending and unending nature of life, creating infinity from within itself.
_____________
“I want to speak about bodies changed into new forms. You, gods, since you are the ones who alter these, and all other things, inspire my attempt, and spin out a continuous thread of words, from the world's first origins to my own time.”- Ovid, Metamorphoses Book I
_________
“The mysteries of the Great and the Little World are distinguished only by the form in which they manifest themselves; for they are only one thing, one being. “
- Paracelsus
__________
“If someone has an empty brain—and because of this is vexed by insanity, and is delirious—take the whole grains of wheat and cook them in water. Place these cooked grains around his whole head, tying a cloth over them. His brain may be reinvigorated by their vital fluid, and he may recover his health. Do this until he returns to his right mind.”
- Hildegard of Bingen, Physica
______________
“Millions of spiritual creatures walk the Earth unseen, both when we wake, and when we sleep.” - John Milton, Paradise Lost
____________
“Everything has beauty, but not everyone sees it.” - Confucius
_____________
見るところ花にあらずと云ふことなし、
思ふところ月にあらずと云ふことなし。
“Miru tokoro hana ni arazu to iu koto nashi,
omou tokoro tsuki ni arazu to iu koto nashi”
“There is nothing you can see that is not a flower;
There is nothing you can think that is not the moon.”
- Matsui Basho -
____________
“To see in color is a delight for the eye but to see in black and white is a delight for the soul” – Andri Cauldwell
—————
“I’ve been forty years discovering that the queen of all colors is black.” – Henri Mattise
___________
Seeing is perception with the original, unconditioned eye. It is a state of consciousness in which separation of photographer/subject, audience/image dissolves; in which a reality beyond words and concepts opens up, whose “point” or “meaning” is the direct experience itself.
– John Daido Loori
__________
I am Not,
but the Universe is my Self.
- Shih T'ou, 700 - 790 CE
__________
Art evokes the mystery without which the world would not exist.
- Renee Magritte
____________
"Buddha was born as his mother leaned against a tree for support. He attained enlightenment seated beneath a tree and passed away as trees stood witness overhead. If Buddha were to return to our world, he would certainly be connected to the campaign to protect the environment."
His Holiness the Dalai Lama
__________
“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”
― William Blake
——
“Long ago, Truth, Beauty, and Goodness arose out of the deepest human instinct and became the three greatest ideals that inspired human striving. In modern times these ideals have almost become empty words, but we have the possibility of taking these ideals and giving them, once more, real meaning and substance.”
—Rudolf Steiner
_________
The visible world is no longer a reality and the unseen world no longer a dream.
― William Butler Yeats
“The breezes blow in perfect harmony. They are neither hot nor cold. They are at the same time calm and fresh, sweet and soft. They are neither fast nor slow. When they blow on the nets made of many kinds of jewels, the trees emit the innumerable sounds of the subtle and sublime Dharma and spread myriad sweet and fine perfumes. Those who hear these sounds spontaneously cease to raise the dust of tribulation and impurity. When the breezes touch their bodies they all attain a bliss comparable to that accompanying a monk’s attainment of the samadhi of extinction.
“Moreover, when they blow, these breezes scatter flowers all over, filling this buddha-field. These flowers fall in patterns according to their colors, without ever being mixed up. They have delicate hues and a wonderful fragrance. When one steps on these petals the feet sink four inches. When one lifts the foot, the petals return to their original shape and position. When these flowers stop falling, the ground suddenly opens up, and they disappear as if by magic. They remain pure and do not decay, because, at a given time, the breezes blow again and scatter the flowers. And the same process occurs six times a day.
“Moreover, many jewel lotuses fill this world system. Each jewel blossom has a hundred thousand million peals. The radiant light emanating from their petals is of countless different colors. Blue colored flowers give out a blue light. White colored flowers give out a white light. Others have deeper colors and light, and some are of yellow, red, and purple color and light. But the splendor if each of these lights surpasses the radiance of the sun and the moon. From every flower issue thirty-six hundred thousand million rays of light. From each one of these rays issue thirty-six hundred thousand million buddhas…”
from the Sukhāvatīvyūhaḥ Sūtra
____________
“The earth has been there for a long time. She is mother to all of us. She knows everything. The Buddha asked the earth to be his witness by touching her with his hand when he had some doubt and fear before his awakening. The earth appeared to him as a beautiful mother. In her arms she carried flowers and fruit, birds and butterflies, and many different animals, and offered them to the Buddha. The Buddha’s doubts and fears instantly disappeared. Whenever you feel unhappy, come to the earth and ask for her help. Touch her deeply, the way the Buddha did. Suddenly, you too will see the earth with all her flowers and fruit, trees and birds, animals and all the living beings that she has produced. All these things she offers to you. You have more opportunities to be happy than you ever thought. The earth shows her love to you and her patience. The earth is very patient. She sees you suffer, she helps you, and she protects you. When we die, she takes us back into her arms.”
-Thich Nhat Hanh
_________
"Our planet is our house, and we must keep it in order and take care of it if we are genuinely concerned about happiness for ourselves, our children, our friends and other sentient beings who share this great house with us."
- His Holiness the 14th Dalai Lama
__________
“...turn to Conceptual Photography through Zen camera of the mind. Or take up gardening––which is surely the most perfect practice of Zen outside of non-gardening.”
-photographer Edward Putzar
__________
།ས་གཞི་སྤོས་ཀྱིས་བྱུགས་ཤིང་མེ་ཏོག་བཀྲམ།
།རི་རབ་གླིང་བཞི་ཉི་ཟླས་བརྒྱན་པ་འདི།
།སངས་རྒྱས་ཞིང་དུ་དམིགས་ཏེ་དབུལ་བར་བགྱི།
།འགྲོ་ཀུན་རྣམ་དག་ཞིང་ལ་སྤྱོད་པར་ཤོག།།
།ཨི་དཾ་གུ་རུ་རཏྣ་མཎྜལ་ཀཾ་ནི་རྱཱ་ཏ་ཡཱ་མི།
________
Every physical atom, in its incessant movements produces a sound which is a song, so that if we had the power of spiritual hearing (genuine clairaudience), we would be able to hear this unimaginably grand symphony of sounds. In such a state we would hear the grass growing and the opening of a flower would itself be a marvelous natural orchestral performance. When you are lost or caught up in an emotional storm or contracted in self-centeredness or plagued by obsessive thoughts, notice what happens when you step outside or go for a walk and pay attention to the sky, the air, the light, the movement of wind, the feel of grass under your feet. Tread softly for we tread on something subtle, ancient, and slow.
Reawakening our connection with nature spirits helps us to live more harmoniously and consciously. We become kinder to the planet because we remember that we’re part of the whole.
____________
“In another moment Alice was through the glass, and had jumped lightly down into the Looking-glass room….
This time she came upon a large flower-bed, with a border of daisies, and a willow-tree growing in the middle.
`O Tiger-lily,’ said Alice, addressing herself to one that was waving gracefully about in the wind, `I wish you could talk!’
`We can talk,’ said the Tiger-lily: `when there’s anybody worth talking to.”
Alice was so astonished that she could not speak for a minute: it quite seemed to take her breath away. At length, as the Tiger-lily only went on waving about, she spoke again, in a timid voice — almost in a whisper. `And can all the flowers talk?’
`As well as all can,’ said the Tiger-lily. `And a great deal louder.’
`It isn’t manners for us to begin, you know,’ said the Rose, `and I really was wondering when you’d speak! Said I to myself, “Her face has got some sense in it, thought it’s not a clever one!” Still, you’re the right colour, and that goes a long way.’
`I don’t care about the colour,’ the Tiger-lily remarked. `If only her petals curled up a little more, she’d be all right.’”
____________
William Blake wrote of seeing a world in a grain of sand, holding “Infinity in the palm of your hand.” It speaks to me of infinite life both on Earth, and in earth, the ceaseless abundance within a speck of soil, the infinity of life, from seed to bud to flower to seed, wheeling on through aeons. It suggests the unbreakable cycle, the unending and unending nature of life, creating infinity from within itself.
_____________
“I want to speak about bodies changed into new forms. You, gods, since you are the ones who alter these, and all other things, inspire my attempt, and spin out a continuous thread of words, from the world's first origins to my own time.”- Ovid, Metamorphoses Book I
_________
“The mysteries of the Great and the Little World are distinguished only by the form in which they manifest themselves; for they are only one thing, one being. “
- Paracelsus
__________
“If someone has an empty brain—and because of this is vexed by insanity, and is delirious—take the whole grains of wheat and cook them in water. Place these cooked grains around his whole head, tying a cloth over them. His brain may be reinvigorated by their vital fluid, and he may recover his health. Do this until he returns to his right mind.”
- Hildegard of Bingen, Physica
______________
“Millions of spiritual creatures walk the Earth unseen, both when we wake, and when we sleep.” - John Milton, Paradise Lost
____________
“Everything has beauty, but not everyone sees it.” - Confucius
_____________
見るところ花にあらずと云ふことなし、
思ふところ月にあらずと云ふことなし。
“Miru tokoro hana ni arazu to iu koto nashi,
omou tokoro tsuki ni arazu to iu koto nashi”
“There is nothing you can see that is not a flower;
There is nothing you can think that is not the moon.”
- Matsui Basho -
____________
“To see in color is a delight for the eye but to see in black and white is a delight for the soul” – Andri Cauldwell
—————
“I’ve been forty years discovering that the queen of all colors is black.” – Henri Mattise
___________
Seeing is perception with the original, unconditioned eye. It is a state of consciousness in which separation of photographer/subject, audience/image dissolves; in which a reality beyond words and concepts opens up, whose “point” or “meaning” is the direct experience itself.
– John Daido Loori
__________
I am Not,
but the Universe is my Self.
- Shih T'ou, 700 - 790 CE
__________
Art evokes the mystery without which the world would not exist.
- Renee Magritte
____________
"Buddha was born as his mother leaned against a tree for support. He attained enlightenment seated beneath a tree and passed away as trees stood witness overhead. If Buddha were to return to our world, he would certainly be connected to the campaign to protect the environment."
His Holiness the Dalai Lama
__________
“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”
― William Blake
——
“Long ago, Truth, Beauty, and Goodness arose out of the deepest human instinct and became the three greatest ideals that inspired human striving. In modern times these ideals have almost become empty words, but we have the possibility of taking these ideals and giving them, once more, real meaning and substance.”
—Rudolf Steiner
_________
The visible world is no longer a reality and the unseen world no longer a dream.
― William Butler Yeats
“The breezes blow in perfect harmony. They are neither hot nor cold. They are at the same time calm and fresh, sweet and soft. They are neither fast nor slow. When they blow on the nets made of many kinds of jewels, the trees emit the innumerable sounds of the subtle and sublime Dharma and spread myriad sweet and fine perfumes. Those who hear these sounds spontaneously cease to raise the dust of tribulation and impurity. When the breezes touch their bodies they all attain a bliss comparable to that accompanying a monk’s attainment of the samadhi of extinction.
“Moreover, when they blow, these breezes scatter flowers all over, filling this buddha-field. These flowers fall in patterns according to their colors, without ever being mixed up. They have delicate hues and a wonderful fragrance. When one steps on these petals the feet sink four inches. When one lifts the foot, the petals return to their original shape and position. When these flowers stop falling, the ground suddenly opens up, and they disappear as if by magic. They remain pure and do not decay, because, at a given time, the breezes blow again and scatter the flowers. And the same process occurs six times a day.
“Moreover, many jewel lotuses fill this world system. Each jewel blossom has a hundred thousand million peals. The radiant light emanating from their petals is of countless different colors. Blue colored flowers give out a blue light. White colored flowers give out a white light. Others have deeper colors and light, and some are of yellow, red, and purple color and light. But the splendor if each of these lights surpasses the radiance of the sun and the moon. From every flower issue thirty-six hundred thousand million rays of light. From each one of these rays issue thirty-six hundred thousand million buddhas…”
from the Sukhāvatīvyūhaḥ Sūtra
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“The earth has been there for a long time. She is mother to all of us. She knows everything. The Buddha asked the earth to be his witness by touching her with his hand when he had some doubt and fear before his awakening. The earth appeared to him as a beautiful mother. In her arms she carried flowers and fruit, birds and butterflies, and many different animals, and offered them to the Buddha. The Buddha’s doubts and fears instantly disappeared. Whenever you feel unhappy, come to the earth and ask for her help. Touch her deeply, the way the Buddha did. Suddenly, you too will see the earth with all her flowers and fruit, trees and birds, animals and all the living beings that she has produced. All these things she offers to you. You have more opportunities to be happy than you ever thought. The earth shows her love to you and her patience. The earth is very patient. She sees you suffer, she helps you, and she protects you. When we die, she takes us back into her arms.”
-Thich Nhat Hanh
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"Our planet is our house, and we must keep it in order and take care of it if we are genuinely concerned about happiness for ourselves, our children, our friends and other sentient beings who share this great house with us."
- His Holiness the 14th Dalai Lama
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“...turn to Conceptual Photography through Zen camera of the mind. Or take up gardening––which is surely the most perfect practice of Zen outside of non-gardening.”
-photographer Edward Putzar
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།ས་གཞི་སྤོས་ཀྱིས་བྱུགས་ཤིང་མེ་ཏོག་བཀྲམ།
།རི་རབ་གླིང་བཞི་ཉི་ཟླས་བརྒྱན་པ་འདི།
།སངས་རྒྱས་ཞིང་དུ་དམིགས་ཏེ་དབུལ་བར་བགྱི།
།འགྲོ་ཀུན་རྣམ་དག་ཞིང་ལ་སྤྱོད་པར་ཤོག།།
།ཨི་དཾ་གུ་རུ་རཏྣ་མཎྜལ་ཀཾ་ནི་རྱཱ་ཏ་ཡཱ་མི།
________
Every physical atom, in its incessant movements produces a sound which is a song, so that if we had the power of spiritual hearing (genuine clairaudience), we would be able to hear this unimaginably grand symphony of sounds. In such a state we would hear the grass growing and the opening of a flower would itself be a marvelous natural orchestral performance. When you are lost or caught up in an emotional storm or contracted in self-centeredness or plagued by obsessive thoughts, notice what happens when you step outside or go for a walk and pay attention to the sky, the air, the light, the movement of wind, the feel of grass under your feet. Tread softly for we tread on something subtle, ancient, and slow.
Reawakening our connection with nature spirits helps us to live more harmoniously and consciously. We become kinder to the planet because we remember that we’re part of the whole.
____________
“In another moment Alice was through the glass, and had jumped lightly down into the Looking-glass room….
This time she came upon a large flower-bed, with a border of daisies, and a willow-tree growing in the middle.
`O Tiger-lily,’ said Alice, addressing herself to one that was waving gracefully about in the wind, `I wish you could talk!’
`We can talk,’ said the Tiger-lily: `when there’s anybody worth talking to.”
Alice was so astonished that she could not speak for a minute: it quite seemed to take her breath away. At length, as the Tiger-lily only went on waving about, she spoke again, in a timid voice — almost in a whisper. `And can all the flowers talk?’
`As well as all can,’ said the Tiger-lily. `And a great deal louder.’
`It isn’t manners for us to begin, you know,’ said the Rose, `and I really was wondering when you’d speak! Said I to myself, “Her face has got some sense in it, thought it’s not a clever one!” Still, you’re the right colour, and that goes a long way.’
`I don’t care about the colour,’ the Tiger-lily remarked. `If only her petals curled up a little more, she’d be all right.’”
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William Blake wrote of seeing a world in a grain of sand, holding “Infinity in the palm of your hand.” It speaks to me of infinite life both on Earth, and in earth, the ceaseless abundance within a speck of soil, the infinity of life, from seed to bud to flower to seed, wheeling on through aeons. It suggests the unbreakable cycle, the unending and unending nature of life, creating infinity from within itself.
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“I want to speak about bodies changed into new forms. You, gods, since you are the ones who alter these, and all other things, inspire my attempt, and spin out a continuous thread of words, from the world's first origins to my own time.”- Ovid, Metamorphoses Book I
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“The mysteries of the Great and the Little World are distinguished only by the form in which they manifest themselves; for they are only one thing, one being. “
- Paracelsus
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“If someone has an empty brain—and because of this is vexed by insanity, and is delirious—take the whole grains of wheat and cook them in water. Place these cooked grains around his whole head, tying a cloth over them. His brain may be reinvigorated by their vital fluid, and he may recover his health. Do this until he returns to his right mind.”
- Hildegard of Bingen, Physica
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“Millions of spiritual creatures walk the Earth unseen, both when we wake, and when we sleep.” - John Milton, Paradise Lost
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“Everything has beauty, but not everyone sees it.” - Confucius
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見るところ花にあらずと云ふことなし、
思ふところ月にあらずと云ふことなし。
“Miru tokoro hana ni arazu to iu koto nashi,
omou tokoro tsuki ni arazu to iu koto nashi”
“There is nothing you can see that is not a flower;
There is nothing you can think that is not the moon.”
- Matsui Basho -
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“To see in color is a delight for the eye but to see in black and white is a delight for the soul” – Andri Cauldwell
—————
“I’ve been forty years discovering that the queen of all colors is black.” – Henri Mattise
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Seeing is perception with the original, unconditioned eye. It is a state of consciousness in which separation of photographer/subject, audience/image dissolves; in which a reality beyond words and concepts opens up, whose “point” or “meaning” is the direct experience itself.
– John Daido Loori
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I am Not,
but the Universe is my Self.
- Shih T'ou, 700 - 790 CE
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Art evokes the mystery without which the world would not exist.
- Renee Magritte
____________
"Buddha was born as his mother leaned against a tree for support. He attained enlightenment seated beneath a tree and passed away as trees stood witness overhead. If Buddha were to return to our world, he would certainly be connected to the campaign to protect the environment."
His Holiness the Dalai Lama
__________
“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern.”
― William Blake
——
“Long ago, Truth, Beauty, and Goodness arose out of the deepest human instinct and became the three greatest ideals that inspired human striving. In modern times these ideals have almost become empty words, but we have the possibility of taking these ideals and giving them, once more, real meaning and substance.”
—Rudolf Steiner
_________
The visible world is no longer a reality and the unseen world no longer a dream.
― William Butler Yeats