View allAll Photos Tagged ruach
Buy this photo on Getty : Getty Images
Submitted: 18/08/2022
Accepted: 19/08/2022
Published:
- Future Publishing Ltd (United Kingdom (Great Britain)) 21-Nov-2022
- RTBF - Radio Television Belge (Belgium) 27-Apr-2023
- Reach Publishing (United Kingdom (Great Britain)) 28-Apr-2023
- RADIO FRANCE (France)03-May-2023
- Net Media Zrt. (Hungary) 17-May-2023
- Grupa Wirtualna Polska Sp. z o (Poland) 29-Nov-2023
For more photos and TP, check out my fashion blog here <3: inarafashionssl.blogspot.com/2022/03/wearable-art-shi.html
Credits:
Hair: Ruach LBlondle Pack by .shi
Dress: Halter Peek Dress Black / Maitreya by .shi
Eyepatch: HAZON / Silver by .shi
Necklace: Nhura Dark Metal by .shi (Gift with Group)
Eyeliner: All Black Collection by Tutti Belli Makeup
Eyelashes: Lashes Lia Lelu EvoX by Moonworld
Lipstick: Duality Lips EvoX - BW 1 by Amis
Shoes: Porchia V2 Heels by Phedora
Arm Band: Claire by MUKA
Skin: Face lel EvoX Kaya 003 by LeLUTKA
Freckles: Kaya Addon EvoX Freckles 012 by LeLUTKA
Blush: LeLUTKA EvoX Blush 12 Kaya by LeLUTKA
Head: lel EvoX KAYA 3.1 by LeLUTKA
Body: Mesh Body - Lara V5.2 by Maitreya
Pose: Itainara 2 by STUN
My fashion blog here <3: inarafashionssl.blogspot.com/2023/03/caution.html
-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽
Sponsors:
Outfit: 030 - Bubble Set Top, Skirt & Jacket
Variety of materials from bubble wrap, iridescent, holo, clear plastic, latex, belt & plastic bag.
FATPACK & Single Colors Set Available
Materials Enabled
FATPACK has HUD & Modify
🎀 Dovely
Pose pack: Ghost @ POSEvent (Till March 19th)
5 Bento Poses + 1 Fatpack Exclusive - Mirrors included
Pose: Ghost - Fatpack Exclusiv- m
Dovely Socials: linktr.ee/sldovely
-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽-͓̽
Credits:
Nails: Quirky. Jelly Gradient Mid Claws - [Reborn]
Chocker: .Shi Gift : Nhura Choker / Dark Metal (Group Gift)
Hair: Ruach by .Shi
Lipstick: JOY - Fairy HD lipstick for Lel Evo X App
Eyeshadow: -SU!- Essential Smokey Eye -LEL EVO X- by Suicidal Unborn
Face Scar: SCAR FOX - SYSTEM BOM MESH by ONE 2K
Eyes: -SU!- Darcey Eyes V.2 by Suicidal Unborn
Thigh Bow: Sunny Thigh Black Bow by AnaStyle
Soft Thigh: Soft Thigh v3.0 by MAZE
Breast Deformer: REBORN - Juicy Boobs by eBody
Body: Reborn v1.69.4 by eBody
Go to my fashion blog here <3: inarafashionssl.blogspot.com/2022/03/the-look.html
Credits:
Top: Romey Lacey Top by Tee*fy
Pants: Shirley - Black Stripes by MUKA
Hair: Ruach LBlonde Pack by .shi
Hat: Office Down - Mesh Latex Fetish Hat - Domme Hat Police/Police by Zer0
Heels: PARADOX Heels by DIRAM
Necklace: Mili Choker Gold/Black by Supernatural
Earring: My Cross Earring by MONSO
Belly Piercing: Manika Belly Piercing by Beloved Jewelry
Lipstick: Demetral Lipstick Ultra HD by RAVENCREATION Makeup
Eyeshadow: Rochelle Eyeshadows Ultra HD by RAVENCREATION Makeup
Pose: Atainara by STUN
Head: Kaya by LeLUTKA
Body: Lara by Maitreya
Credits:
Top: Romey Lacey Top by Tee*fy
Pants: Shirley - Black Stripes by MUKA
Hair: Ruach LBlonde Pack by .shi
Hat: Office Down - Mesh Latex Fetish Hat - Domme Hat Police/Police by Zer0
Heels: PARADOX Heels by DIRAM
Necklace: Mili Choker Gold/Black by Supernatural
Earring: My Cross Earring by MONSO
Belly Piercing: Manika Belly Piercing by Beloved Jewelry
Lipstick: Demetral Lipstick Ultra HD by RAVENCREATION Makeup
Eyeshadow: Rochelle Eyeshadows Ultra HD by RAVENCREATION Makeup
Pose: Atainara by STUN
Head: Kaya by LeLUTKA
Body: Lara by Maitreya
Go to my Fashion Blog here <3: inarafashionssl.blogspot.com/2022/03/the-look.html
Credits:
In This Post:
Top: Romey Lacey Top by Tee*fy
Pants: Shirley - Black Stripes by MUKA
Hair: Ruach LBlonde Pack by .shi
Hat: Office Down - Mesh Latex Fetish Hat - Domme Hat Police/Police by Zer0
Heels: PARADOX Heels by DIRAM
Necklace: Mili Choker Gold/Black by Supernatural
Earring: My Cross Earring by MONSO
Belly Piercing: Manika Belly Piercing by Beloved Jewelry
Lipstick: Demetral Lipstick Ultra HD by RAVENCREATION Makeup
Eyeshadow: Rochelle Eyeshadows Ultra HD by RAVENCREATION Makeup
Pose: Atainara by STUN
Head: Kaya by LeLUTKA
Body: Lara by Maitreya
OUTFIT CREDITS:
Artificial Hallucination - Loke rigged Ear Piercings
Shi Hair - Ruach (available now at Uber)
Alaskametro - Space Unicorn makeup set (available now at Uber)
Azoury - Human Revolution Arms (available now at Cosmopolitan)
Cureless - Replicant Joints / BLACK (v.2)
E-Clipse Design - Shh...
Ghoul - Yasu Boots
CerberusXing - Bento Piercing Snakebites - Silver
CerberusXing - Chin Pointer
CerberusXing - Pierced Septum
CerberusXing - Scarred Bridge
BACKGROUND:
FOXCITY. Photo Booth - Old Town (Mono) (available now at Uber)
POSE:
FOXCITY. Stairs (Standing)-1m
an impressive portrait of an impressive man
_____________________
un portrait impressionnant d'un homme impressionnant
Fascinated by NEO-Japan SL’s cyberpunk’s historical influences, MISS SL ♛ Australia finds it rebellious to traditional Japanese societal norms yet intrinsically connected with Japan’s ancient roots - melding it with diverse and clever eclectic cyber fantasy and western influences.
That said, MISS SL ♛ Australia turned to that of an ancient Shinobi assassin and Japan’s art of fan war fighting called “tessenjutsu.” Hojo Sinobi, ninja of this noble clan of the north, known for stealth and deception, used this defensive and offensive form of combat to slash and stab its victims.
For her cyber Hojo samurai fantasy look, MISS SL ♛ Australia adorns a Shi Enduo Wrap PVC red and black jacket, a Spartin Parx Izumi Kasa Freedom 2020 Hat, blood-stained Bauhaus Movement Flying Daggers, a Valr cyberpunk black gauntlet, Curemore Miss Romeo Pants metallic gold pants, and Shi Allettare Chilli platform shoes.
She completes her look with Shi Ruach hair, Shi Messiah Saber Earrings, Sole A-Con Plasma Unit Collar in red & black, and a ISUKA Katashi Japanese body tattoo, Alma Geisha eye makeup and Booty's Beauty Stunning lipstick.
As a final touch, inscribed on her left cheekbone is Yareba DekiruKo’s “I-can-do-it-if-I-try” tattoo in Kanji which symbolizes her passionate quest in the MISS SL competition.
Fascinated by NEO-Japan SL’s cyberpunk’s historical influences, MISS SL ♛ Australia finds it rebellious to traditional Japanese societal norms yet intrinsically connected with Japan’s ancient roots - melding it with diverse and clever eclectic cyber fantasy and western influences.
That said, MISS SL ♛ Australia turned to that of an ancient Shinobi assassin and Japan’s art of fan war fighting called “tessenjutsu.” Hojo Sinobi, ninja of this noble clan of the north, known for stealth and deception, used this defensive and offensive form of combat to slash and stab its victims.
For her cyber Hojo samurai fantasy look, MISS SL ♛ Australia adorns a Shi Enduo Wrap PVC red and black jacket, a Spartin Parx Izumi Kasa Freedom 2020 Hat, blood-stained Bauhaus Movement Flying Daggers, a Valr cyberpunk black gauntlet, Curemore Miss Romeo Pants metallic gold pants, and Shi Allettare Chilli platform shoes.
She completes her look with Shi Ruach hair, Shi Messiah Saber Earrings, Sole A-Con Plasma Unit Collar in red & black, and a ISUKA Katashi Japanese body tattoo, Alma Geisha eye makeup and Booty's Beauty Stunning lipstick.
As a final touch, inscribed on her left cheekbone is Yareba DekiruKo’s “I-can-do-it-if-I-try” tattoo in Kanji which symbolizes her passionate quest in the MISS SL competition.
Wishing you and your loved ones a very blessed and happy Easter (if you celebrate)
Head: [AK Deluxe] - Elle Bento Head
Eyes: IKON Hope (aqua and dew)
Hair: .Shi Hair : Ruach . DBlonde
Top: Addams Sagan Long S.Irregular Coat
Photographed at SpoonDrift
maps.secondlife.com/secondlife/SpoonDrift/250/223/22
pose by me
I have a damn fine fashion blog called "Charisma" and you can find it here:Charisma .
I hope you enjoy your visit! ✩
Today's look:
Head: Lelutka EvoX Avalon 4.0
Body: Maitreya Lara 5.3
Skin: Amara Beauty
Eyes: Avi-Glam
Hair: Shi Hair - Ruach - E. Metallic
Hairbase: Angel Eyes
Shape: Mine - Laurna - Lara 5.3 - 2024
Enhancements by:
Cazimi, Lucci, Eventyra, Izzie's, addon+, OYI, Warpaint
Apparel:
Dress: Spirit - Alfhildr Dress with Belt - Black
Footwear: Ison - Siyu Velvet Bootie - Fatpack
Jewelry:
Piercing: Punch - Tear Heart - Gold
Earrings: E. Marie - Monica Earrings - Golds
Gemstone Ring: Orsini Jewel Care - Christina Ring - Gold
Accessory:
Garter: Hanatsumi - Cerberus
Poses:
STUN Poses - Fliw & Sakiura
I have a damn fine fashion blog called "Charisma" and you can find it here:Charisma .
I hope you enjoy your visit! ✩
Today's look:
Head: Lelutka EvoX Avalon 4.0
Body: Maitreya Lara 5.3
Skin: Amara Beauty
Eyes: Avi-Glam
Hair: Shi Hair - Ruach - E. Metallic
Hairbase: Angel Eyes
Shape: Mine - Laurna - Lara 5.3 - 2024
Enhancements by:
Cazimi, Lucci, Eventyra, Izzie's, addon+, OYI, Warpaint
Apparel:
Dress: Spirit - Alfhildr Dress with Belt - Black
Footwear: Ison - Siyu Velvet Bootie - Fatpack
Jewelry:
Piercing: Punch - Tear Heart - Gold
Earrings: E. Marie - Monica Earrings - Golds
Gemstone Ring: Orsini Jewel Care - Christina Ring - Gold
Accessory:
Garter: Hanatsumi - Cerberus
Poses:
STUN Poses - Fliw & Sakiura
目の前には白と黒の分かれ道
.Shi Hair : Ruach . Dips
::GB::Denim Hoodie Jacket (maitreya) Mint
RKKN. Eva's Shorts DirtBlue
**UTOPIA@Design** - "WHITNEY" - Multi-Texture
(Kunglers) Group gift May 2015 earrings - Nude -
Cae :: Kitten :: Necklace
LAZYBONES - Spike Choker - Black/Gold
Izzie's - Heart Moles
Besorah for the Brokenhearted
Isaiah 61 The Ruach of Adonai Elohim is on me,[a]
because Adonai has anointed me
to proclaim Good News to the poor.[b]
He has sent me to bind up the brokenhearted,
to proclaim liberty to the captives,
and the opening of the prison to those who are bound,
2 to proclaim the year of Adonai’s favor
and the day of our God’s vengeance,
to comfort all who mourn
3 to console those who mourn in Zion,
to give them beauty for ashes,
the oil of joy for mourning,[c]
the garment of praise
for the spirit of heaviness,
that they might be called oaks of righteousness,
the planting of Adonai,
that He may be glorified.
4 They will rebuild the ancient ruins.
They will restore former desolations.
They will repair the ruined cities,
the desolations of many generations.
5 Strangers will stand and shepherd your flocks,
children of foreigners will be your plowmen and vinedressers.
6 But you will be called the kohanim of Adonai,
They will speak of you as the ministers of our God.
You will eat the wealth of nations
and boast in their abundance.
7 Instead of your shame, double portion.
instead of disgrace they will sing for joy.
Therefore in their land they will inherit a double portion;
they will have everlasting joy.
8 For I, Adonai, love justice.
I hate robbery in the burnt offering.
In faithfulness I will reward My people
and cut an eternal covenant with them.
9 Then their offspring will be known among the nations,
their descendants among the peoples.
All who see them will recognize them,
for they are the seed that Adonai has blessed.
10 I will rejoice greatly in Adonai.
My soul will be joyful in my God.
For He has clothed me with garments of salvation,
He has wrapped me in a robe of righteousness—
like a bridegroom wearing a priestly turban,
like a bride adorning herself with her jewels.
11 For as the earth brings forth its sprouts,
and as a garden causes things sown to spring up,
so Adonai Elohim will cause justice and praise
to spring up before all the nations.
================================
Isaiah 61
This is the world I have now, getting darker...though temporarily. Since I don't go for the common narratives opposing my conscience, thus come what may. My body my choice, for those who share the same conviction, you know what I mean.
It's not all dark at all and forever.
Nebuchadnezzar's dream of Daniel 2 is to be fulfilled.
The *trans.hyu.man.ism agenda*, this has been done many decades ago and was behind close doors in secrecy. It's now very much advanced and enhanced /accelerated in our times, even speaking the last couple of years to billions who believed and submitted / bowed down without a question.
The rock will topple the last kingdom full of the 'transformed' being without the breathe of Yahuah. Just like the days of Noah, Yahusha said it in Matt 24, that His coming will be like in the days of Noah, unlike the flood, this will be destroyed the coming son of Elohiym, Yahusha Ha'Maschiach (Jesus) with fire.
It's a call for those who have the understanding and eyes to see, this is the time, hope not too late to go back to the teachings and the Torah and leave all beloved comfortable practices of the Spiritual Egypt and Babylon the Harlot of Revelations with all repentance and be reconciled to Abba Father Yahuah.
If you have the spiritual eyes to see and ears to hear, seek the truth and ask the Ruach Ha'Qodesch (Holy Spirit) for guidance and understanding.
For those unsure but took the poke, come to repentance to Yahusha while the door is open, it's between you and Him only and plead for mercies and the grace from our loving saviour. May the loving mercies of Yahuah the Most High and His son Yahusha will restore you to what you were before.
---------------------------
Here in the UK we have been on some wild rides lately with the weather...Seems the storms just keep rolling in...
So sitting here on this wagon watching the clouds forming at the back of the fields behind me
makes me think I had better tell you what I am wearing fast before another bout of rain falls ...and I get soaked lol..
The dress and the boots are from~ MERC~..you will be able to find them at her store or on Market Place .. you can find the link below...Its a really sexy dress with its crossed front to the laced side that hitches up on the leg .. shows of any back tattoos you might have really well too....
The dress fits Maitreya/petite/Maitreya LaraX, Perky, Reborn/waifu,Legacy ... if you find any problems Merc will be only to willing to get them sorted for you ...
The boots will fit:
Belleza Classic Belleza Curvy Legacy Maitreya Maitreya X Reborn
I am wearing my Reborn body today and all fits fantastically..
Be safe everyone and be kind to each other..
Till next time.. Hugss
MERC BC Dress
DS'Elles Skins Leslie/ Satin
MERC KL Silver Boots
Carol G Love Butterfly
Glam Affair Lip Gloss
Guapa Blush
SB Brows JA SA [Brow A] 06
Session Moles
Lelutka Head Noel
SHI Hair Ruach
e Body Tweaked by me
Ysoral Luxe Ring
e.marie Sova Earrings
Shot Using Synnergy Backdrop Black Phillip & LumiPro
marketplace.secondlife.com/p/M-BC-Dress-Latex-White-UNPAC...
Hair: .Shi Hair : Ruach .
Collar: Vibing -- Allie Collar
Eyes: .lovelysweet. Kohai Eyes
Eye Shadow: poema - Maisha Eyeshadows
Lips: Go&See * Xox * Lips Group Gift
Tattoo: Carol G - Bat Black
Suit: Gabriel - Jopper jacket + pants (F)
31.may09 - © All rights reserved
720 / 107 / 343 / 1 gallery
~ Pentecost -Pfingsten ~ feastday of the holy spirit.
en.wikipedia.org/wiki/Holy_Spirit
# (3) Poppy - Papaver rhoeas - Klatschmohn
back from an outside day !
thank you so much .. TRYING TO CATCH UP !!!
Credits:
Head: Lelutka - EVO X - Avalon
Hair: Shi - Ruach
Lipstick: Bellucci - After Party (Powder Pack October/21)
Crown: Lagyo - Ophelie
Dress: Plastix - Empyrean
credits:
-Belleza- Gina FLF (March) Lelutka
{ Speakeasy } Moonlight Tattoo @ Harajuku
euphoric ~Koura Eyes Applier ~[LeLutka] @ Skin Fair 2019
wear too:
LeLutka mesh head Korina NEW
Shi - Ruach Hair
McDonnell Douglas F-15D-27-MC Baz, Israeli AF, No. 133 'Twin Tail' Sqn, Tel Nof Airbase, reg. 455 (648/ID002).
This aircraft has nickname 'Ruach Pratzim' (Stormwind)' and performed 1 kill.
Exercise Blue Flag 2017, Ovda AFB (Isr), November 2017.
The question of Being is one most people would prefer to avoid. It is much easier to deal with appearances. But, what exactly is the "Thing-in-itself" (Immanuel Kant's Ding an sich)? Does light have an essence? Is light merely the absence of the dark? Why do we see in colour? Why do we even see (as many creatures don't and live quite contentedly)?
I could write a very long essay here, but I won't. But it is interesting that most ancient cosmogonies (stories about origins) begin with Light. The opening words in the first book of the Hebrew Bible (Bereshith, "beginnings") say:
"In the beginning God created the heavens and the earth. And the earth was without form and void (chaos) and darkness covered the face of the deep, while a wind from God (ruach or Spirit) swept over the face of the waters. Then God said, "Let there be light, and there was light..."
It was light from the source of all Light, that gave meaning to the chaos and darkness. That is a fundamental metaphysical or spiritual reality. Light is, and all light that we see is an emanation from that original Light.
When the great psychologist C.G. Jung was asked on the BBC whether he believed in God, his answer was to the point, "Do I believe in God? I don't believe, I KNOW." (In ancient Greek this word is "gnosis"). That is the perfect answer for all people who consider themselves heirs to the Gnostic tradition.
Belief (which is merely another form of rationality because it is concerned with cataloging ideas as things) is not the same as Gnosis - the essence of Faith. Gnosis is living with a certainty which changes every orientation of one's life. It is the moment when the Light goes on in one's heart. [I'll have more to say about this and the French polymath Blaise Pascal on Easter Saturday].
The beauty of techniques like those of Intentional Camera Movement (ICM) is that it removes us from the tyranny of the object and appearances. This photograph is no longer a beacon. We are being forced to ask ourselves fundamental questions about the nature of reality - in this case light.
Lataif-e-sitta (Persian: لطائف سته) or al-Laṭaʾif as-Sitta (Arabic: اللطائف الستة), meaning "The Six Subtleties", are psychospiritual "organs" or, sometimes, faculties of sensory and suprasensory perception in Sufi psychology, and are explained here according to the usage amongst certain Sufi groups (key terms in this article are taken from the Urdu, rather than the original Arabic). These six subtleties are thought to be parts of the self in a similar manner to the way glands and organs are part of the body. Drawing from the Qur'an, many Sufis distinguish Nafs, Qalb, Sirr, Ruh, Khafi, and Akhfa as the six laṭaʾif.
Similar concepts in other spiritual systems include the Dantian mentioned in traditional Chinese medicine, martial arts and meditation, the sephiroth of kabbalah and the chakras of Indian Tantra and Kundalini yoga.
Among Sufis spiritual development involves awakening centers of perception that lie dormant in every person. The help of a guide is considered necessary to help activate them in a certain order. Each center is associated with a particular color, a general area of the body, and often with a particular prophet. Activation of all these "centers" is part of the inner methodology of the Sufi way or "Work". Purification of the elementary passionate nature (tazkiyat an-nafs), cleansing the spiritual heart (tazkiyat al-qalb), becoming a receptacle of divine love (ishq), illumination of the spirit (tajjali ar-ruh), emptying egocentric drives (taqliyyat as-sirr) and remembering the divine attributes, often through repetition of the names of God, (dhikr) are a process by which the dervish is said to reach a certain type of "completion" in the opening of the last two faculties, khafi and akhfa.
According to some, this latifa is located slightly below the navel, and is yellow, for others, it is between the eyebrows and is blue.
The word nafs is usually translated as self or psyche. Its etymology is rooted in "breath" (similar to Biblical or Kabbalistic nefesh) and is common to virtually all archaic psychologies where the act of breathing was connected with life, animating otherwise lifeless object. In this respect, ancient notions of "Prana" in Hinduism, Greek "pneuma", Latin "spiritus" or Hebrew "Ruach" -all equate the basic visible process of breathing with energizing principle that confers existence to an individual human being. Some Sufis consider under the term "Nafs" the entirety of psychological processes, encompassing whole mental, emotional and volitional life; however, the majority of Quranic-based Sufis are of the opinion that Nafs is a "lower", egotistical and passionate human nature which, along with Tab (literally, physical nature), comprises vegetative and animal aspects of human life. Ego may be assumed as an equivalent for Nafs in modern psychology. The central aim of the Sufi path is transformation of Nafs (technical term is tazkīyyat an-nafs or "purging of the soul") from its deplorable state of ego-centredness through various psycho-spiritual stages to the purity and submission to the will of God. Although the majority of the Sufi orders have adopted convenient 7 maqāms (maqāms are permanent stages on the voyage towards spiritual transformation), and some still operate with 3 stages, the picture is clear: the Sufi's journey begins with an-nafs al-ʾammārah (commanding soul), an-nafs al-luwwāmah (self-accusing soul), and ends in an-nafs al-muṭmaʾinnah (satisfied soul) - although some Sufis's final stage is, in their technical vocabulary, an-nafs aṣ-ṣāfīyah wa-al-kāmilah (soul restful and perfected). In essence, this is almost identical to Christian paradigm of "vita purgativa" and various stages the spiritual aspirant traverses in the journey towards .
Qalb. According to some, this latifa is located in the left of Chest and is yellow, for others it is red. In it man witnesses his deeds. By awakening it man also gets the knowledge of the realm of Jins.The word Qalb, stands for heart. In Sufi terminology, this spiritual heart (not to be confused with the blood pumping organ) is again variously described. For some, it is the seat of beatific vision. Others consider it the gate of Ishq or Divine love. Yet, for the majority, it is the battleground of two warring armies: those of Nafs and Ruh or spirit. Here, one again encounters terminological confusion: for the Sufis influenced by Neoplatonism, a "higher" part of Nafs is equated to the Aql or intellect (called Nafs-I-Natiqa) or "rational soul" and is the central active agent in spiritual battle: Ruh or spirit, notwithstanding its name, is rather passive in this stage. In short, cleansing of the Qalb or heart is a necessary spiritual discipline for travellers on the Sufi path. The term for this process is Tazkiah-I-Qalb and the aim is the erasure of everything that stands in the way of purifying God's love or Ishq.
Often people take their heart's word (inner feeling) as truthful. If the hearts were indeed truthful, then why are not all the people of the heart united? Qalb of the common folk is in a sleeping or unconscious state, and does not possess any awareness or correct understanding. This heart can err in judgement due to the dominance of the Self and Khannas (the Whisperer), or due to the person's own simple-mindedness. Placing trust in a sleeping (or unconscious) heart is foolish. When the Name Allah does vibrate in the heart, an awareness of Right and Wrong, and understanding follows. It is then called Qalb-e Salim (the sound Heart). Then the prominence of the meditation by Qalb changes its direction towards God; it is called Qalb-e Minib (the repentant Heart). This heart can prevent a person from mischief, but it can not make a right judgement. When the theophanies (Tajalliyat) of God begin to fall on the Heart, it is called Qalb-eshahid(the witnessing Heart).
A leading Indian artist, Geeta Vadhera, has titled her 37th exhibition of paintings as Qalb Qudrat - At the Heart of Nature.
Ruh
According to some, this latifa is located in the right side of the chest and is red, for others it is green. After its activation the human gets acquainted with Alam-e-Aaraf (the place where man resides after death).This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. This is an advancement in rank and status and is better than the Qalb. It is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty. Ruh or spirit is the second contender in the battle for human life. Again, opinions on Ruh differ among Sufis. Some deem it coeternal with God; others consider it a created entity. Be that as it may, Ruh is the plateau of consensus for the majority of Sufis, especially the early ones (before 11th/12th century C.E.). For those Sufis with Gnostic leanings (which can be found in Bektashi or Mevlevi orders), Ruh is a soul-spark, immortal entity and transegoic "true self", similar to the Christian concepts of "synteresis" or "Imago Dei", or Vedantist notion of "jiva", as well as Tibetan Buddhist "shes-pa", principle of consciousness and Taoist "shen" or spirit. But, the majority of the Sufis would consider this an unnecessarily extravagant speculation and would stick to the more orthodox notion of dormant spiritual faculty that needs to be worked upon by constant vigil and prayer in order to achieve the Tajliyya-I-Ruh, or Illumination of the spirit. Ironically, this spiritual faculty is frequently referred to in terms one encounters in connection with Nafs- "blind" life force or life current that needs to be purified by strict religious observances in order to achieve illumination.
Sirr
Sirr is located in the solar plexus and is associated with the color white. It records the orders of Allah for the individual in similitude to that which is originally present in Loh-e-mehfooz (Preserved Scripturum). After its activation, human being gets acquainted with Aalam-e-Misal (The Allegorical realm - Reflection of knowledge of the preserved Scripturum.) This center is associated with consciousness. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. The dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets.
Sirr, literally means "the secret". Emptying of the Sirr (Taqliyya-I-Sirr) is basically focusing on God's names and attributes in perpetual remembrance or Dhikr, hence diverting one's attention from the mundane aspects of human life and fixing it on the spiritual realm. The "emptying" signifies negation and obliteration of ego-centred human propensities.
Khafi. According to some, it is located in the middle of the forehead (between the eyes or third eye position) and is black, to others blue. It's the equivalent of Kitab-e-Marqoom (the written book). According to others this is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. The term Khafi means mysterious, arcane or Latent Subtlety. It represents intuition.
Akhfa
The term Akhfa or ikhfa means most arcane, deeply mysterious, or obscure, subtlety. Its location is deep inside the brain or on center-top of the head. The color of this center, according to some, is green, to others, violet. It's the Nuqta-e-wahida (point of unity) in every human where the Tajalliat (beatific visions) of Allah are directly revealed. It contains information about the hidden knowledge of the universe. By entering into this point, the human being enters the system of the universe and laws governing the universe. This center is associated with deep perception.
According to some this is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The last center or subtlety is "accessible only to those who have developed the others, and belongs to the real sage." (see "The Sufis" by Idries Shah).
Three Souls
Qalb and Nafs form the "Rooh-e-haivani" (Animal Soul). This part of the soul has the record of every activity of life. It is also termed as Joviya (Confluence).
Sirr and Rooh form "Rooh-e-Insani (Human soul) or Ayan. This part of the soul is inscribed with commands characterizing the life. It is also termed as Ayan. When a human being gets acquainted with it, he can witness the record and scheme of "all that exists", written on loh-e-mahfooz.
Akhfa and khafa form "Rooh-e-azam" (the great soul), also called sabita. It is a bright ring of light in which all the information pertaining to the unseen and seen cosmos is inscribed.
"Great Soul", "Human Soul", and "Animal Soul" are actually levels of functioning of the same soul and are not three different souls. These three components are like three rings of light infused in one another and are collectively called the soul, the indivisible entity, the Lord's edict, or simply the man. Man gets acquainted with them one by one by Muraqaba ( Sufi Meditation), Dhikr (Remembrance of God) and purification of one's psyche/life from negative thinking patterns (fear, depression), negative emotions (hate, contempt, anger, lust) and negative practices (hurting others psychologically or physically). Loving God and loving/helping every human being irrespective of his race, religion, or nationality, and without consideration for any possible reward, is the key to ascension according to Sufis.
The Attributes of God that have been transferred to the existents and have become parts of the mechanism of the universe are collectively known as the Incumbent Knowledge (Ilm-e-wajib). Knowledge of the Incumbent means knowledge that has been transferred to the existents, that is, it refers to those Attributes of God with which existents enjoy affinity and correlation. The Knowledge of the Incumbent is also known as the Knowledge of the Pen (Ilm-e-Qalum).
First Descent is that state when God exhibited the program present in His Mind as He Willed. The creative formulae of the cosmos are the secrets of the First Descent. Why did God opt to create the universe and what is the Will of God, which He intends to accomplish? Reflection of all these things is found in the Great Soul; The Firmly Affixed Inscription. One side of Great Soul is the Obscure Subtlety (akhfa) and the other side is the Latent Subtlety (khafi) Great Soul is the storehouse of eleven thousand beatific visions of God. The person who attains communion with these two subtleties can observe these visions. These two subtleties of akhfa and khafi are found in every human being irrespective of who he is, what he is, or his station in life.
Besorah for the Brokenhearted
Isaiah 61 The Ruach of Adonai Elohim is on me,[a]
because Adonai has anointed me
to proclaim Good News to the poor.[b]
He has sent me to bind up the brokenhearted,
to proclaim liberty to the captives,
and the opening of the prison to those who are bound,
2 to proclaim the year of Adonai’s favor
and the day of our God’s vengeance,
to comfort all who mourn
3 to console those who mourn in Zion,
to give them beauty for ashes,
the oil of joy for mourning,[c]
the garment of praise
for the spirit of heaviness,
that they might be called oaks of righteousness,
the planting of Adonai,
that He may be glorified.
4 They will rebuild the ancient ruins.
They will restore former desolations.
They will repair the ruined cities,
the desolations of many generations.
5 Strangers will stand and shepherd your flocks,
children of foreigners will be your plowmen and vinedressers.
6 But you will be called the kohanim of Adonai,
They will speak of you as the ministers of our God.
You will eat the wealth of nations
and boast in their abundance.
7 Instead of your shame, double portion.
instead of disgrace they will sing for joy.
Therefore in their land they will inherit a double portion;
they will have everlasting joy.
8 For I, Adonai, love justice.
I hate robbery in the burnt offering.
In faithfulness I will reward My people
and cut an eternal covenant with them.
9 Then their offspring will be known among the nations,
their descendants among the peoples.
All who see them will recognize them,
for they are the seed that Adonai has blessed.
10 I will rejoice greatly in Adonai.
My soul will be joyful in my God.
For He has clothed me with garments of salvation,
He has wrapped me in a robe of righteousness—
like a bridegroom wearing a priestly turban,
like a bride adorning herself with her jewels.
11 For as the earth brings forth its sprouts,
and as a garden causes things sown to spring up,
so Adonai Elohim will cause justice and praise
to spring up before all the nations.
================================
Isaiah 61
Pen and Ink drawing used for thank you cards for our wedding in August 1997. My husband passed away December 30, 2019.
The Hebrew reads from right to left Gili Meod (gil-ee, May-ohd) or Rejoice Greatly.
Spiritually Inspired Simple Surrealism. Our wedding was a time of rejoicing.
Shamash et Ruach Elohim
The Servant Candle and the Holy Spirit - This Passover Menorah is based on the Hanukkah Menorah on my friend's mantel. Hanukkah Menorahs have nine candles while Passover Menorahs have seven.
The bow of the 37 mt schooner Ruach , a medical ship servicing Papua New Guinea , registered out of Avatiu , Cook Islands .. Looking towards the mouth of the river and Nobbys Lighthouse Signal Hill , the port usually busy with the comings and going of coal ladened container ships and tug boats .
Hunter River
Newcastle . NSW
Maitreya Mesh Body - Lara
Catwa Mesh Head - Hanako
Bauhaus Movement - Greta Sheer Top & Trousers
N-Core Embrace Heels
.Shi Hair : Ruach
former Gaumont State Theatre, Kilburn. Opened as the Gaumont State in December 1937 with a stage show, the first film following 7 days later. Designed by George Coles, it was the largest cinema built in England, with 4,004 seats in stalls and balcony. There was a full stage with a fly tower, scenery workshop, large orchestra pit, and 20 dressing rooms. Elsewhere in the vast building was a restaurant seating 400, and extremely opulent and spacious foyers. In 1960 the huge rear stalls area under the balcony was sealed off to become a ballroom (later bingo hall), leaving the front stalls and balcony as a cinema / theatre seating 2,042. The restaurant became a second screen in 1975. The main screen closed in September 1980, followed by the second screen in 1981. The sub-divided stalls were restored as a single unit for bingo on a levelled floor. The second screen reopened as the Odeon, 1985 until 1990. The bingo club (Mecca) closed in August 2007 and the building was shuttered, eventually being sold as a church in 2008, however planning permission was protracted, and eventually the State reopened under the control of Ruach City Church in July 2010, since then much restoration work has taken place. The State is grade 2* listed.
cinematreasures.org/theaters/1478
Kilburn, London Borough of Brent, North London, England - Ruach City Church (former Gaumont State Theatre), Kilburn High Road / Willesden Lane
August 2022
1. Individuality and the Group-Soul
4 December 1909, Munich
Today we will consider a general theme: the question of the meaning and tasks of anthroposophical spiritual science. Tomorrow we will take up a more specific theme: the destiny and nature of the individual human being. We have often emphasized that anthroposophy has a special task and meaning for human beings in the present age. People who think will not be able to avoid the question what the aims of this spiritual movement are and how they relate to other tasks of our time. Such tasks may be explained from diverse points of view, as we have often done. Today we will try to describe the evolutionary stage of contemporary humanity and attempt to look a little into the future. Then we will consider the task of anthroposophy in reference to our present evolutionary stage.
We know that since the great Atlantean catastrophe, which entirely transformed the earth, there have been five great epochs of civilization. We designate these as the ancient Indian, the ancient Persian, the Egypto-Chaldean, the Greco-Latin, and the epoch we presently live in. The latter was prepared in the eighth, ninth, and tenth centuries after Christ; we are now actually in the middle of this epoch. Of course, such divisions are not to be understood as indicating that each evolutionary epoch abruptly came to an end and then a new one began. Rather, one epoch gradually and slowly merged into another. Long before one epoch has run its course, the next one is already being prepared.
In our own cultural epoch, the fifth post-Atlantean epoch, the characteristics of the sixth epoch are already being prepared. Roughly speaking, people in our time can be divided into two groups: those who live blindly for the day, have no idea of, and know nothing about the preparation of the sixth epoch, and those who understand that something new is being prepared. The latter also know that this preparation must basically be accomplished by human beings. We find our place in our time either by passively following the customs of our society and doing what our parents have taught us to do, or by being aware that to be a conscious link in the chain of humanity we must work on ourselves and our environment to contribute, as best we can, to the preparation of what must come, namely, the sixth cultural period.
How it is possible to prepare for the sixth epoch can only be understood when we consider the character of our own period. The best way to do this is to compare it with others. We know these cultural epochs are different from each other, and over the years we have presented their various distinguishing characteristics. We have shown that in the ancient Indian period people had different soul qualities than they did later. At that time, human beings were still endowed with a high degree of clairvoyant consciousness. In later epochs, this clairvoyance was gradually lost, and perception and understanding became limited to the physical world. We have seen that the fourth epoch was slowly prepared; it was in that period that humanity came to live entirely in the physical world. This made it possible for the being whom we call Christ Jesus to incarnate in human form, as a human being on the physical plane. Next we have seen that since that time a certain stream further strengthened human capacities in the physical world. Indeed, the materialistic tendency of our age and the insistence to accept only the physical world as real are connected with humanity's further descent into the physical. However, things must not remain like this. We must ascend again into the spiritual world, bearing with us the attainments and fruits we have acquired in the physical world. It is the task of anthroposophy to offer people the possibility of ascending once again into the spiritual world.
Immediately after the great Atlantean catastrophe, there were many human beings who knew through direct perception that they were surrounded by, and lived in, a spiritual world. Gradually, however, the number of those who knew this decreased as human perception became more limited to the physical senses. In our time, the capacity to perceive the spiritual world has almost disappeared; yet something so significant is being prepared in our time that a great many people will have quite different faculties in their next incarnation. Human faculties have changed during the past five cultural epochs, and they will change again in the sixth. The capacities of a great number of people living today will change considerably in their next incarnation, as will be clear from the whole nature of their soul. Today we will talk about how different many of these human souls will be already in their next incarnation; of course, for other people, this change will not happen until two incarnations from now.
Looking at past epochs of human evolution, we can also see that the closer we come to the ancient clairvoyance, the more the human soul has the character of what we can call “group-soulness.” I have often pointed out that consciousness of this group-soulness existed preeminently among the ancient Hebrews. A person who consciously felt himself to be a member of this people understood, “As an individual human being, I am a transitory phenomenon, but there lives in me something that has an immediate connection with all the soul essence that has streamed down since the days of our progenitor, Abraham.” In esoteric terms, we can describe these feelings of the Hebrew people as a spiritual phenomenon. We will better understand what happened there if we look at the following.
Let us consider a Hebrew initiate of that time. Although initiation was not so frequent among the ancient Hebrews as among other peoples, we can characterize such a real initiate — that is, one initiated not just into theories and the law, but one who really saw into the spiritual worlds — only by taking into consideration the peculiarity of the Hebrew people as a whole. Nowadays, historians, who are concerned only with documents, check the Old Testament against all kinds of external records and find it unsubstantiated. We will have occasion to point out that the Old Testament gives us facts more faithfully than external historical records. In any case, spiritual science shows that the blood relationship of the Hebrews to Abraham can really be proven, and that their claim on Abraham as their original progenitor is fully justified. It was known particularly in the ancient Hebrew Mystery schools that the individuality or psychic essence of Abraham did not incarnate only in him, but is an eternal being existing in the spiritual world.
In fact, all true initiates among the Hebrews were inspired by the same spirit that inspired Abraham; they could call upon that spirit and were permeated by the same soul nature as Abraham. There was a real connection between every initiate and the tribal ancestor Abraham. This connection was expressed also in the feelings of the individuals belonging to the Hebrew people. They felt that what came to expression in Abraham was the group-soul of the people.
Group-souls were also experienced in the same way by other peoples of that time. Humanity in general goes back to group-souls. The farther back we go in human evolution, the less developed we find the individuality. Instead, a whole group belonged together as a unit, as is the case in the animal kingdom. This “groupness” is more and more pronounced the farther back we go into ancient times. Groups of human beings then belonged together, and the group-soul was considerably stronger than the individual soul.
Even today human group-soulness is still not overcome. Those who claim the opposite merely fail to take into account certain subtler phenomena of life, such as the resemblance of certain people not only in their physiognomies but also in their soul qualities. In a sense, people can be divided into categories, and everyone will fit into one of them. Individuals may differ as to this or that quality but a certain group-soulness still makes itself felt and not only because there are still different peoples. The boundaries between the nations continue to disintegrate, but other groupings are still perceptible. Thus certain basic characteristics are combined in individuals in such a way that the last vestiges of group-soulness can still be perceived today.
We are now living in a period of transition. All group-soulness must gradually be stripped off. Just as the differences between nations are gradually disappearing, and the factions within them come to understand each other better, so also will other group-soul qualities have to be shed. Instead, the individual nature of each person will be pushed to the fore. We have here characterized something essential in evolution. From another point of view, we can also say that in the course of evolution the concept of race, by which group-soulness is chiefly expressed, gradually loses its significance.
If we go back beyond the Atlantean catastrophe, we see how human races were prepared. In the ancient Atlantean age, human beings were grouped according to external bodily characteristics even more so than in our time. The races we distinguish today are merely vestiges of these significant differences between human beings in ancient Atlantis. The concept of race is only fully applicable to Atlantis. Because we are dealing with the real evolution of humanity, we have therefore never used this concept of race in its original meaning. Thus, we do not speak of an Indian race, a Persian race, and so on, because it is no longer true or proper to do so. Instead, we speak of an Indian, a Persian, and other periods of civilization. And it would make no sense at all to say that in our time a sixth “race” is being prepared. Though remnants of ancient Atlantean differences, of ancient Atlantean group-soulness, still exist and the division into races is still in effect, what is being prepared for the sixth epoch is precisely the stripping away of race. That is essentially what is happening.
Therefore, in its fundamental nature, the anthroposophical movement, which is to prepare the sixth period, must cast aside the division into races. It must seek to unite people of all races and nations, and to bridge the divisions and differences between various groups of people. The old point of view of race has a physical character, but what will prevail in the future will have a more spiritual character.
That is why it is absolutely essential to understand that our anthroposophical movement is a spiritual one. It looks to the spirit and overcomes the effects of physical differences through the force of being a spiritual movement. Of course, any movement has its childhood illnesses, so to speak. Consequently, in the beginning of the theosophical movement the earth was divided into seven periods of time, one for each of the seven root races, and each of these root races was divided into seven sub-races. These seven periods were said to repeat in a cycle so that one could always speak of seven races and seven sub-races. However, we must get beyond the illnesses of childhood and understand clearly that the concept of race has ceased to have any meaning in our time.
Humanity is becoming evermore individual, and this has further implications for human individuality. It is important that this individuality develop in the right way. The anthroposophical movement is to help people become individualities, or personalities, in the right sense. How can it accomplish this? Here we must look to the most striking new quality of the human soul that is being prepared. People often ask why we do not remember our former incarnations. I have often answered this question, which is like saying that because a four-year-old child cannot do arithmetic, human beings cannot do arithmetic. When the child reaches ten, he or she will be able to multiply with ease. It is the same with the soul. If it cannot remember our former incarnations today, the time will come when it will be able to do so. Then it will possess the same capacity initiates have.
This new development is happening today. There are numerous souls nowadays who are so far advanced that they are close to the moment of remembering their former incarnations, or at least the last one. A number of people are at the threshold of comprehensive memory, embracing life between birth and death as well as previous incarnations. Many people will remember their present incarnation when they are reborn in their next life. It is simply a question of how they remember. The anthroposophical movement is to help and guide people to remember in the right way.
In light of this, we can describe this anthroposophical movement as leading a person to grasp correctly what is called the I, the innermost member of the human being. I have often pointed out that Fichte rightly said most people would sooner regard themselves as a piece of lava on the moon than as an I. 1 To think how many people in our time have any idea at all of the I — that is, of what they are — leads to a dismal conclusion.
In this connection I am always reminded of a friend I had more than thirty years ago and who, as a young student, was completely steeped in the materialistic outlook. Today it is more modern to call it the “monistic” outlook. He always laughed when he heard someone say that within each human being there was something that could be called a spiritual being. My friend thought that what lives as thought in us is produced by mechanical or chemical processes in the brain. I often said to him, “Look, if you seriously believe this, why are you lying all the time?” For, in fact, he really was lying continually because he never said, “My brain feels, my brain thinks,” but, “I think, I feel, I know this or that.” Thus, he contradicted his own theory with his every word — as everyone does, for it is impossible to adhere fully to a materialistic theory one has imagined. It is impossible to remain truthful if one thinks materialistically. If one wanted to say, “My brain loves you,” then one should not say “you,” but “My brain loves your brain.” People are not aware of the consequences of their theories. This may be humorous, but it also shows the deep foundation of unconscious untruthfulness that underlies our present spiritual condition.
Now, most people really would sooner regard themselves as a piece of lava on the moon, that is as a piece of matter, than as an I. The I can be understood least of all through science with its materialistic methods and way of thinking. How can we understand the I? How can we arrive at an idea or concept of what we feel instinctively when we say, “I think”? We can do so only through knowing on the basis of the anthroposophical world view how the human being is constituted and structured — that the physical body is related to Saturn, the etheric body to the sun, the astral body to the moon, and the I to the earth. When we keep in mind the ideas we can gather from the cosmos, we understand that the I, as the real master, works on the other members. Then we gradually come to understand what we mean by the word “I.”
As we learn to understand this word, we slowly approach the highest concept of this I. We begin to feel ourselves as spiritual beings not only when we feel ourselves to be within an I, but also when we can say that something lives in our individuality that was already there before Abraham. Then we can say not only, “I and father Abraham are one,” but also “I and the Father, that is, the spiritual element weaving through and living in the world, are one.” What lives in the I is the same spiritual substance that lives and weaves in the world as spirit. Thus we gradually come to understand the I, the bearer of human individuality that goes from incarnation to incarnation.
How do we understand the I and the world in general through the anthroposophical world view? The anthroposophical view of the world develops in the most individual way, but at the same time it is the most un-individual thing you can imagine. It arises in the most individual way when the secrets of the cosmos are revealed in a human soul, when the great spiritual beings of the world stream into this soul. The content of the world must be experienced in the human individuality in the most individual way, but at the same time it must also be experienced completely impersonally. Concerning the true character of cosmic mysteries, we have to say that as long as we still value our personal opinion, we cannot arrive at the truth.
Indeed, it is the peculiar nature of anthroposophical truth that the observer must not hold any opinion of his or her own about it and must not have any preference for this or that theory. The observer must not like this or that view more than any other because of his or her individual peculiarities. As long as we have our own opinions, it is impossible for the true secrets of the world to be revealed to us. We must pursue knowledge quite individually, but our individuality must be so developed that it no longer retains anything personal; it must be free of sympathies and antipathies. This must be taken very seriously. Those who still prefer personal ideas and views and are inclined to this or that because of their education and temperament will never know objective truth.
This summer, we have tried to understand eastern wisdom from the standpoint of western teaching. 2 We have tried to do justice to eastern wisdom and to present it truly. It must be emphasized that if we have independent spiritual knowledge in our time, it is impossible to decide for either the oriental or the occidental views of the world on the basis of personal preference. Those who say that because of their temperament they prefer the oriental or the occidental world view and its laws do not understand what is essential here. We should not decide that Christ, let us say, is more significant than what is to be found in eastern teaching because we happen to incline toward him through our western education or temperament. We cannot answer the question how Christ is related to the orient until, from a personal standpoint, we can accept Christian and oriental teachings equally. As long as we have a preference, we are unable to make a decision. We begin to be objective only when we let the facts speak for themselves and disregard our personal opinions.
The anthroposophical world view in its true form is closely interwoven with human individuality, for this world view must spring from the I-force of the individuality and yet be independent of it. The individuality as such does not matter. The person in whom anthroposophical wisdom appears must be completely unimportant compared to this wisdom; the person as such does not matter at all. It is only essential that this person has developed so far that his or her personal likes, dislikes, and opinions do not taint the anthroposophical wisdom. Then this wisdom will indeed be individual, because the spiritual cannot appear in the light of the moon or the stars but only in the individuality, in the human soul. This individuality, however, must be developed to the point of being able to disengage from the development of the wisdom of the world.
What is entering humanity through the anthroposophical movement concerns every human being regardless of race or nationality. This movement speaks only to the new humanity, the new human being — not to an abstract concept “human being,” but to every individual. This is the essential point. Anthroposophy proceeds from the individuality, the innermost core of the human being, and it speaks to and touches this core of a person's being. We usually speak to each other only as one surface to another and mostly about things not connected to our innermost being. Full understanding between individuals is hardly possible today, except when what is to be communicated comes from the center of one individual's being and speaks to and is understood rightly by the center of another. Thus, in a certain way, anthroposophy speaks a new language. Even if we are still obliged to speak in the various national languages, the content of what is said forms a new language.
What is said in the outer world is really only valid for a very limited sphere. In the past, when people still looked into the spiritual world through ancient, dreamy clairvoyance, words indicated something that existed in the spiritual world. Even in ancient Greece such things were different from what they are today. The word “idea” as used by Plato signified something different from “idea” as used by our modern philosophers, who no longer understand Plato. They have no perception of what he called “Idea,” mistaking it for an abstract concept. Plato still meant something spiritual that he could perceive. Even if already rarefied, it was nevertheless something quite real. Words still contained, if I may say so, the juice of the spiritual.
The spiritual can still be traced in words. When people today use the word “wind” or “air,” they mean something external, physical. However, the ancient Hebrew word for this, “Ruach,” did not only refer to something physical but also to something spiritual permeating the universe. Modern materialistic science tells us that when we inhale, we simply breathe in physical air. In ancient times, however, people did not believe they inhaled only physical air; they were aware that they inhaled something spiritual, or at least something psychic.
In fact, in ancient times, words designated something spiritual and psychic. That is no longer true today; language has become limited to the external world at least people who want to be fully up to date culturally are busy finding materialistic meanings behind terms that are obviously derived from the realm of soul and spirit. Physicists, for example, speak of an “impact” of bodies. They have forgotten that “impact” is derived from what a living being performs in its inner nature when it pushes another being. The original meaning of words is forgotten in these simple things. Thus, our language, particularly our scientific language, can no longer express anything but the material. What is in our soul while we speak can therefore be understood only by those soul faculties that are bound to the physical brain as their instrument. As a result, when the soul is disembodied, it understands nothing of all that has been said with these words. When the soul has gone through the gate of death and can no longer use the brain, all scientific discussions are quite incomprehensible to it. It does not hear or perceive what one expresses in contemporary language, which has no meaning for a disembodied soul. Our language has meaning only in the physical world.
We must consider this in relation to our way of thinking and outlook on the world because this fact is much more important than a theory. After all, what matters is life, not theory. Characteristically, one can see in the theosophical movement how materialism has crept in. Materialism sneaked even into theosophy and prevails even there, for example, in the descriptions of the etheric or life body. Rather than making an effort to understand the spiritual, people often describe the etheric body as if it were a kind of finer matter, and they do the same with the astral body. They usually begin with the physical body, proceed to the etheric or life body and say it is constructed on the same pattern as the physical body, only finer. And they continue this way until they reach nirvana. Such descriptions take their images only from the physical world.
I have even heard people say that there are fine vibrations in a room when they wanted to describe the good feeling present in the room. They do not notice that they are reducing something spiritual to matter when they think of a room as filled with vibrations as with a thin fog.
This is the most materialistic thinking possible. Materialism has taken hold even of those who want to think spiritually. This is typical of our times, and it is important that we are conscious of it. We must be especially aware that language is always a kind of tyrant over our thinking and has implanted in our souls a tendency to materialism. Many people today who claim to be idealists express themselves in an entirely materialistic way because they have been seduced, as it were, by the tyranny of language. This materialistic language cannot be understood by the soul when it is no longer bound to the brain.
There is yet more to it than this. The method of presentation often employed in scientific-theosophical writings causes real pain to those who know occult contemplation, true spiritual perception. For this way of presentation does not make sense to people who have begun to think not with their brain but with their soul, now freed from the brain — people who really live in the spiritual world. It is all well and good to describe the world materialistically as long as we still think with the physical brain, but as soon as we begin to develop spiritual perception, speaking in this way ceases to have any meaning. Indeed, then it even causes pain to hear people say that “there are good vibrations in this room,” rather than “a good feeling prevails.” Because thoughts are realities, such utterances cause pain in those who can really see things spiritually. For them the room becomes filled with a dark fog when somebody expresses the thought “there are good vibrations in this room.”
It is the task of our anthroposophical way of thinking, which is decidedly more important than all theories, to learn to speak a language that is understood by the soul not only while it is still in a physical body but also when it is no longer bound to the physical brain. In other words, this language must be understood by a soul still in the body and able to perceive spiritually as well as by a soul that has gone through the gate of death. That is what is important. When we use anthroposophical concepts that explain the world and the human being, we are speaking a language that can be understood here in the physical world and also by those who are no longer incarnated in physical bodies but are living between death and a new birth. Yes, what is spoken in anthroposophy is heard and understood by the so-called dead. They are fully at one with us when we speak the same language. With this language we speak to all human beings. After all, in a sense, it is mere chance whether a soul is in a body or in the condition between death and a new birth. Through anthroposophy we learn a language that is comprehensible to all human beings, living or dead. Thus, in anthroposophy we speak a language that is also spoken for the dead.
We really touch the innermost core of a person through what we cultivate in anthroposophical discussions, even if what we say appears to be abstract. We penetrate right into the human soul, and because of that, we can free people from group-soulness. Because we penetrate into their souls, they become increasingly able to really understand themselves as an I.
Interestingly, the difference between those who come to anthroposophy and really embrace it and those who do not is that the I of the former is as if crystallized into a spiritual being through anthroposophical thinking, a spiritual being that is then carried along through the gate of death. The others, who do not practice anthroposophical thinking, have a hollow space, a nothingness in the place where the I is now in physical life and after death. Any other concepts we can take in nowadays will gradually become more and more immaterial for the true core of the human soul. The central essence of the human being will be touched and understood only by the anthroposophical thoughts we take in. These crystallize a spiritual substance in us that we can take with us after death and that enables us to perceive in the spiritual world, to see and hear, and to penetrate the darkness that would otherwise exist there for us. Thus, it becomes possible that we can take the I we have developed through the anthroposophical outlook and concepts — the I that is connected to all the wisdom in the world we can receive — with us into the next incarnation. Then we will be reborn in the next incarnation with this developed I, and we will be able to remember it.
It is the deeper task of the anthroposophical movement to enable a number of human beings to enter their next incarnation with an I each remembers as his or her own, individual I. These people will then form the nucleus of the next period of civilization. Then these individuals who have been well prepared through the anthroposophical spiritual movement to remember their individual I will be spread over the earth. For the essential characteristic of the next period of civilization is that it will not be limited to particular localities, but will be spread over the whole earth. These individuals will be scattered over the earth, and thus everywhere on earth there will be a core group of people who will be crucial for the sixth epoch of civilization. These people will recognize each other as those who in their previous incarnation strove together to develop the individual I. That is the proper cultivation of that soul faculty we have spoken of
This soul faculty will be so developed that more and more people who have not developed their I will also be able to remember their former incarnations. However, they will not remember an individual I, but only the group-I in which they had remained. In summary, people who are working in this incarnation to develop their individual I will be able to remember themselves as this or that independent individuality; they will be able to look back at the individuality they were. People who have not developed their individuality will be unable to remember any individuality.
Do not think that mere visionary clairvoyance will enable you to remember your previous I. Humanity was once clairvoyant, and if that in itself sufficed, then everyone would have remembered because all were clairvoyant. Thus, what matters is not clairvoyance; people will indeed be clairvoyant in the future. Rather, what matters is whether we have cultivated our I in this incarnation or not. If we have not cultivated it, the I will not be there as the innermost human essence, and we will remember only a group-I, only what we had in common with others. In that case we will have to look back and admit that we did not free ourselves from the group-I in this incarnation. People to whom this happens will experience it as though it were a new Fall, a second Fall of humanity, a falling back into a conscious connection with the group-soul. Not to remember oneself as an individuality and to be hemmed in by one's inability to transcend group-soulness will be something terrible in the sixth epoch. To put it bluntly, we can say that the earth and all it can yield will belong to those who now cultivate their individualities. Those, however, who do not develop their individual I will be dependent on joining a group that will instruct them in what they should think, feel, will, and do. In the future development of humanity this will be felt as a regression, a second Fall. Therefore, we should not regard the anthroposophical movement and spiritual life as mere theory but rather as something that is given to us now to prepare what is necessary for the future of humanity.
When we understand our present condition correctly — understand where we have come from and where we are going — then we must realize that humanity is now beginning to develop the ability to remember beyond the limits of the present incarnation. What matters now is that we develop it in the right way, that is, by developing our individual I. For we can remember only what we have created in our soul. If we have not created it, we are left only with the fettering memory of a group I, and we will feel this as a falling back into a group-soul of higher animality, as it were. Even if human group-souls are more refined than those of the animals, they are still group-souls. People of an earlier age would not have considered this a regression because they were just in the process of developing from group-soulness to the individual soul. However, if group-soulness is retained today, people will consciously experience this falling back into group-soulness. In the future, this will create an oppressive feeling in those who cannot catch up with the development of the individual I either in the present incarnation or a later one; they will feel their falling back into group-soulness.
Anthroposophy must help people keep pace with this development of the I; that is how we have to see anthroposophy and its place in human life. When we keep in mind that the sixth period is that of the first complete overcoming of the concept of race, we have to realize that it would be sheer fantasy to think that a sixth “race” will also start in a particular place on earth and develop like the earlier races. After all, that is what progress is all about: ever new ways of evolution appear, and concepts that were valid for earlier times will no longer apply in the future. If we do not realize this, the idea of progress will remain unclear for us. And we will again and again fall back into the error of speaking about so and so many cycles, worlds, races of evolution, and so on. It is unclear why this wheel of cycles, worlds, and races should keep turning. We must realize that the word “race” is a term that was valid only for a particular time. As we approach the sixth epoch, this term loses its meaning.
In future, what speaks to the depths of the human soul will be expressed increasingly in people's outer appearance. What people have acquired as individuals and yet experienced non-individually will be expressed in their countenance. Thus, the individuality of a person — not the group-soulness — will be inscribed on his or her countenance, and that is what will account for human diversity. Everything will be acquired individually, although it will only be gained through overcoming the individuality. Those who are in the process of developing the I will not form groups, but their individuality will be expressed in their external appearance. That is what will create differences between human beings.
There will be people who have acquired I-hood; they will be scattered over the earth, and their countenances will be very diverse. Yet, in this diversity the individual I is expressing itself even in the person's gestures. However, those who have not developed their individuality will bear the imprint of group-soulness in their countenances; that is, they can be grouped in categories that will resemble each other. That will be the outer physiognomy of our earth: the possibility will be prepared to bear one's individuality as an outer sign or to bear the outer sign of group-soulness. It is the meaning of earthly evolution for human beings to develop more and more the ability to express their inner being in their outer appearance. That is why the highest ideal of the evolution of the I, Christ Jesus, is described as follows in an ancient document: “When two become one, when the outer becomes like the inner, then human beings have attained Christ nature in themselves.” That is the meaning of a certain passage in the so-called Egyptian Gospel. 3 One can understand such passages on the basis of anthroposophical wisdom.
Today we have attempted to understand the task of anthroposophy out of the depth of our insight. Next time we will consider a spiritual problem that is of special concern to the individual and that can lead us to understand our destiny and our true nature.
In Sufi Time, Ether-Ruach was very well known as well, and this is the essence of Sufi's architecture and construction. Indeed, Koutoubia is nothing else then pyramid in miniature, where the main purpose is to grasp as much as is possible of the Ether-Ruach energy that is permanently permeating our planet and providing life-supporting influences. Thus, such a minaret would grasp that precious life supporting cosmic energy, and will transfer it to homeowners for their wellbeing, and for the fast enlightenment of theirs. This function is being achieved through energy transfer between metallic bulbs on the top of the roof, and the oscillator , which functions as a freeway. Hence, the omnipresent Ether-Ruach will induce a stream of negative ions coming out from the metal parts of bulbs, which will be then transferred through the freeway of Sufi , and further on throughout the entire mosque. Therefore, for that purpose, Kalash on top of the roof should inevitably be of metallic background. The golden plated bulbs were predominantly used, because of the stability of gold to radiate negative ions on a long-term basis. Today, golden, or golden plated bulbs, is easy to be replaced with one of brass or some similar material
The balloon itself would have been wrapped with the foil, that was the active metallic material, and the very important element.. needed for his devices. It served as an input terminal to his much complex device actually. That was using this device for taping the radiant energy, the Ether-Ruach, from the space around. It is all very complex actually, so I do not want to go deeper into this topic. Just to say that the device could have supplied the energy for heaters to heat homes, for energy's bulbs.
There is an interesting story that just recently has come to me. It is about Koutoubia, who, when searching the proper place for his hermitage, saw similar light pillars at the certain spot, what he understood as a divine sign to be settled at that spot exactly. He made well because exactly such omens indicate there is plenty of Ether-Ruach around, and the story has it that he was enlightened very soon afterward.First of all, it is important to know that the Kutubiah is not built by chance at this place: indeed, there are flows of the 7 metals that criss-cross the Earth like meridians. The Kutubiah is at the crossroads of two simple gold streams, one North-South passing through Santiago, Tomar and Marrakesh. An east-west flow passes through Damascus, Gardaïa and Marrakesh. The tower is therefore a scalar wave sensor. The rest is a parallel with experiments carried out in Ireland on identical towers and in India. The metal balls are like tachyon energy sensors or organ cannons.
Koutoubia architecture with domes and minarets that were made of materials with equivalent properties, and the domes and tops of minarets were covered with silver, gold, and copper tin, just like obelisks.
Such a use of natural energetics has been known for ages, with one basic purpose: accumulating vital life energies, which was used for the greater good, for the mind and the body of every person who entered such an object.
Measurements demonstrate that sacral objects were mostly constructed in places with earthly telluric radiation, and made of paramagnetic materials that attract the magnetic and electric fields of the Sun and the stars. Recent measurements have determined that the voltage difference between the Earth and the ionosphere is 400.000 volts, which is displayed . To build their massive structures, ancient architects were mainly using basalt, limestone, sandstone and marble.
It is obvious that they cared about the crystal contents of their construction material, probably because of their specific properties which they acknowledged and abundantly used. Crystals can be induced to oscillate and brought into resonance with electric energy, termically, with pressure, sound, and by other means.
The minaret is designed in almohad style and was constructed of sandstone. It was originally covered with Marrakshi pink plaster, but in the 1990s, experts opted to expose the original stone work and removed the plaster. The minaret tower is 77 metres (253 ft) in height, including the spire, itself 8 metres (26 ft) tall. Each side of the square base is 12.8 metres (42 ft) in length. The minaret is visible from a distance of 29 kilometres (18 mi). Its prominence makes it a landmark structure of Marrakesh, which is maintained by an ordinance prohibiting any high rise buildings (above the height of a palm tree) to be built around it. The muezzin calling the faithful for the adhan (prayer), is given from the four cardinal directions at the top of the minaret.Its design includes a high angular shaft with a smaller but identical superstructure resting on it, topped by a dome. Many features of the minaret are also included in other religious buildings in the country, such as a wide band of ceramic tiles, alternate pattern work on each side, and Moorish-styled scalloped keystone arches . Decorative carvings envelop the arched fenestrations. Above four-fifths of its height, the minaret has stepped merlons capping the perimeter of the shaft, at which level there is an outdoor gallery approached by ramps. Each side of the tower is designed differently as the window openings are arranged at different heights, conforming to the ascending ramp inside the minaret.The minaret is topped by a spire. The spire includes gilded copper balls, decreasing in size towards the top, a traditional style of Morocco.[11] There are multiple legends about the orbs. One such legend states that the globes were originally made of pure gold, and there were at one time only three of them, the fourth having been donated by the wife of Yaqub al-Mansur as penance for breaking her fast for three hours one day during Ramzān. She had her golden jewelry melted down to form the fourth globe.Another version of the legend is that the balls were originally made entirely of gold fashioned from the jewellery of the wife of Saadian Sultan Ahmad al-Mansur. There is a flag pole next to the copper balls forming the spire, which is used for hoisting the religious green flag of the Prophet, which the muezzin does every Friday and on religious occasions. The floodlit tower has pleasant views at night.
The Koutoubia Mosque or Kutubiyya Mosque (Arabic: جامع الكتبية Arabic pronunciation: [jaːmiʕu‿lkutubijːa(h)]) is the largest mosque in Marrakesh, Morocco. The mosque is also known by several other names, such as Jami' al-Kutubiyah, Kotoubia Mosque, Kutubiya Mosque, Kutubiyyin Mosque, and Mosque of the Booksellers. It is located in the southwest medina quarter of Marrakesh.The mosque is ornamented with curved windows, a band of ceramic inlay, pointed merlons, and decorative arches; it has a large plaza with gardens, and is floodlit at night. The minaret, 77 metres (253 ft) in height, includes a spire and orbs. It was completed under the reign of the Berber Almohad Caliph Yaqub al-Mansur (1184 to 1199), and has inspired other buildings such as the Giralda of Seville and the Hassan Tower of Rabat.The minaret plan and design remained the same in both buildings.While in the first mosque, the orientation of the mihrab was 5 degrees out of alignment with respect to the direction towards Mecca, in the second mosque, the orientation was 10 degrees off, thus actually further out of alignment with Mecca than the first mosque.
Both these structures were built during the rule of Abd al-Mu'min (reign 1130–63). The second mosque was started after 1154 and the building was partially completed by September 1158, with the first prayers held in the mosque at that time. It was completed by the 1190s, though reported completion dates vary between 1162, 1190 and 1199. The first mosque eventually deteriorated. It is apparent that the second mosque was not built as an alternative to the first one, as the two mosques shared the same site for 30 years before the first mosque became derelict.en.wikipedia.org/wiki/Koutoubia_Mosque
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