Wednesday, December 30, 2009

Space And Time Warps

Space And Time Warps Cover

Book: Space And Time Warps by Stephen William Hawking

This lecture is the intellectual property of Professor S.W. Hawking. You may not reproduce, edit or distribute this document in anyway for monetary advantage. In science fiction, space and time warps are a commonplace. They are used for rapid journeys around the galaxy, or for travel through time. But today's science fiction, is often tomorrow's science fact. So what are the chances for space and time warps. The conclusion of this lecture is that rapid space-travel, or travel back in time, can't be ruled out, according to our present understanding. They would cause great logical problems, so let's hope there's a Chronology protection Law, to prevent people going back, and killing our parents. But science fiction fans need not lose heart. There's hope in string theory.

Download Stephen William Hawking's eBook: Space And Time Warps

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Saturday, December 26, 2009

Taoism Education Is About Developing Unique Individuals Learning How To Live

Taoism Education Is About Developing Unique Individuals Learning How To Live Image
A COUPLE OF QUOTES SENT TO ME AS COMMENTS - WORTH SHARING

DEBRA'S BLOG PAGE PROVIDE THESE EXCELLENT QUOTES:


Once I read a proverb:

'Life is a school. Why not try taking the curriculum?'

Debra is influenced by the great writer and thinker, JOHN GATTO TAYLOR:

'Whatever an education is, it should make you a unique individual, not a conformist; it should furnish you with an original spirit with which to tackle the big challenges; it should allow you to find values which will be your road map through life; it should make you spiritually rich, a person who loves whatever you are doing, wherever you are, whomever you are with; it should teach you what is important, how to live and how to die.'

This quote, from an OLIVER SACKS book, provided by ALAN, is worth a thought:

.

'... some predisposition or potential is built in genetically but requires stimulation, practice, environmental richness and nourishment if it is to develop fully. Natural selection may bring about the initial disposition, but experience and experiential selection are needed to bring our cognitive and perceptual capacities to their full realisation.'

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Concerning The More Certain Fundamentals Of Astrology

Concerning The More Certain Fundamentals Of Astrology Cover

Book: Concerning The More Certain Fundamentals Of Astrology by Johannes Kepler

In those booklets some things will be said which time will prove, but many things will be refuted by time and experience as vain and worthless; as is customary with the people, the latter will be committed to the winds, and the former, entirely to memory.

It is generally considered the duty of mathematicians to write annual Prognostics. Since, therefore, I have resolved to afford satisfaction for the approaching year 1602 from the birth of Christ our Savior in limiting the prognostics not so much to the curiosity of the public as to the duty of a philosopher, I will begin rather with that which can be predicted most safely; a rich crop of prognostics for this year is forthcoming, as the number of authors is increasing daily, owing to the growing curiosity of the people.

Download Johannes Kepler's eBook: Concerning The More Certain Fundamentals Of Astrology

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Solomonic Grimoires - The Testament Of Solomon
Howard Phillips Lovecraft - Facts Concerning The Late Arthur Jermyn And His Family
Johannes Kepler - Concerning The More Certain Fundamentals Of Astrology

Friday, December 25, 2009

Ancient Mesoamerican Reckoning Names Compared To Ancient Egyptian

Ancient Mesoamerican Reckoning Names Compared To Ancient Egyptian Cover

Book: Ancient Mesoamerican Reckoning Names Compared To Ancient Egyptian by Charles William Johnson

In previous essays within the Earth/matriX series, we have examined the similarity of vocabularies between the ancient Maya system, Nahuatl and ancient Egyptian (Kemi). In addition to the numerous similarities already noted among these
languages, we shall now present a few selected comparisons of the more specialized glyph names of the ancient Maya and to similar concepts in ancient Egyptian.

As we have mentioned earlier, with only a single hit whereby one particular word-concept of one language is related through contact to a word-concept of the other language, one would have an example of contact between these two
supposedly separate ancient cultures. Our reasoning in making these studies in comparative linguistics is that if the ancient reckoning systems of both the ancient Maya and the ancient Kemi reveal strict similarities, then their languages should provide traces of contact as well.

In order to establish the idea of a possible point of contact between the ancient Mesoamerican culture of the Maya or the Aztecs, with the ancient Egyptians (Kemi), we only require a single example of comparative linguistics being a match. Therefore, we shall not review a lot of examples, but only selected examples, ones that seem to provide a fit between the two language systems.

Download Charles William Johnson's eBook: Ancient Mesoamerican Reckoning Names Compared To Ancient Egyptian

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Charles William Johnson - Ancient Mesoamerican Reckoning Names Compared To Ancient Egyptian

Thursday, December 24, 2009

The Demon The Buddha

The Demon The Buddha Image

CONVERTING A CANNIBAL

Alavaka, living near the city of Alavi, was in the habit of feasting on human flesh. So powerful, firece, and crafty was he that Alavaka was thought of as a "demon" (rakshasa).

One day as the king of Alavi was deer hunting in the forest, he was caught by Alavaka. The king begged to be released. But crafty Alavaka struck a bargain. In return for his freedom, the king promised to send one person a day into the forest as an offering to Alavaka.

Everyday from then on a prisoner would be sent into the forest with a plate of rice. Each was told that to gain his freedom he had to go to a certain tree, leave the plate there, and thereafter go free. At first many prisoners volunteered.

As time passed and no one returned to tell the other prisoners what had happened, the prisoners had to be forced to go into the forest. Before long, the prison was empty. The king had to fulfill his end of the bargain, sending someone to the ogre Alavaka. But how?

The king's ministers advised him to drop pouches of gold in the streets. Those found picking up the pouches were taken in as thieves and sent to Alavaka. Word soon spread, and no one dared to so much as touch the pouches. As a last resort, the king caught children to send as offerings.

In response, his terrified subjects fled the city, leaving it deserted. There was only one child left -- the king's own son. With great reluctance, the king decreed that the prince would be sent into the forest on the following morning.

That day, as it happened, the Buddha was near the city of Alavi. And in the morning, as he surveyed the world with his Divine Eye (dibba-cakkhu), he understood what was being planned. Out of compassion for the prince, the king, and Alavaka, the Buddha traveled the entire day to Alavaka's cave.

In the evening, arriving at the entrance of the cave, he found that the ogre was away in the mountains. The Buddha asked mighty Alavaka's gatekeeper if he could spend the night in the cave.

The gatekeeper left to inform his master about the request. In their absence, the Buddha entered the cave, sat in Alavaka's seat, and preached the Dharma to Alavaka's wives.

As soon as the ogre learned what was happening, he be-came infuriated and hurried home. Alavaka possessed extraordinary supernatural powers, which he used to create a terrifying storm, shaking and lighting up the forest with thunder, lightning, wind, and driving rain. The Buddha was unmoved.

Alavaka attacked the Buddha, throwing his spear and club. But before his weapons could touch the Blessed One, they fell at the feet of the Buddha.

Unable to frighten the Buddha with his powers or subdue him by force, Alavaka asked: "Is it right that you, a holy man, should enter a house and sit among someone's wives when he is away?" At this the Buddha got up to leave the cave.

Alavaka the Ogre orders the Buddha to get out (sleuteltotinzicht.nl)

"What a fool I am to have wasted my energy trying to frighten this ascetic!" thought Alavaka. He told the Buddha to come back. The demon then again ordered the Buddha to get out. Three times the demon ordered the Buddha to get out and three times to re-enter, as if hoping to try the Buddha's patience. Each time the Buddha did as Alavaka said. But when the demon ordered the Buddha to leave yet again, the Buddha refused.

"No, Alavaka, I will not obey you. Do as you like, yet I will remain right where I am."

Unable to force the Buddha to do as he commanded him, crafty Alavaka changed his tact, saying: "I will question you. If you are unable to answer me, I will take possession of your mind, tear at your heart and, taking you by the feet, throw you to the other side of the Ganges river."

The Buddha calmly replied: "Alavaka, I am unaware of anyone -- whether human or deity, divinity or killer ("brahma" or "mara"), ascetic or brahmin -- who could do those things to me. But if you wish to ask something, you may."

Alavaka asked questions he learned from his parents, which had been handed down generation to generation. He had forgotten the answers but had preserved the questions by scrawling them down gold leaves:

* "What is the greatest wealth?"
* "What when well mastered brings the highest bliss?"
* "What is the sweetest of tastes?
* "What is the supreme-life?"

The Buddha answered:


* "The greatest wealth is confidence" (saddha or faith").
* "The Dharma well mastered brings the highest bliss."
* "The truth is the sweetest taste."
* "The life wisely led is supreme."

Alavaka asked many more questions all of which the Buddha answered to his delight. And Alavaka put one final question to him:

* "Passing from this world to the next, how does one not grieve?"

The Buddha replied:


* "One who possesses these four virtues -- truthfulness, sila, fearlessness born of love, and generosity -- grieves not after passing from this world."

Real life ogre ("yeti") or demon ("rakshasa") with apparently paranormal abilities

Understanding the meaning of the Buddha's words, the "yakkha" Alavaka said, "Now I know the secret of my well being. It is for my own good, for my own welfare that the Blessed One came to Alavi." Alavaka bowed and pleaded to be accepted as a follower.

The officers of Alavi came with the king's young son and were surprised at the sight of the Buddha speaking to Alavaka. More surprsing was the sight of Alavaka attentively listening to the Dharma. When the boy was handed over, Alavaka was ashamed to receive the offering. Instead of devouring him he stroked the boy's head, kissed him gently, and handed him back to the officers. The Buddha blessed Alavaka and the young prince.

Indeed, the subduing of Alavaka's demonic habits shows how the Buddha was able to tame and transform even a barbaric cannibal with wisdom and compassion.

You also may enjoy this free books:

Howard Phillips Lovecraft - The Beast In The Cave
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Monday, December 21, 2009

The Buddhist Concept Of Happiness

The Buddhist Concept Of Happiness Image
Bhante G (author of "Mindfulness in Plain English", bhavanasociety.org, West Virginia)

Happiness in Pali is called "sukha", which is used both as a noun meaning "happiness, ease, bliss," and "pleasure," and as an adjective meaning "blissful" and "pleasant."

To understand the nature of happiness, a brief discussion of the Buddhist analysis of feeling is necessary. Feeling ("vedana "or sensation) is a mental factor present in all types of consciousness, a universal concomitant of experience. It has the characteristic of being felt, the function of experiencing, and as manifestation the gratification of the mental factors. It is invariably said to be born of contact ("phassa"), which is the coming together of a sense object, a sense faculty, and the appropriate type of consciousness.

When these three coalesce, consciousness makes "contact" with the object. It experiences the affective quality of the object. And from this experience a feeling or sensation arises keyed to the object's affective quality.

Since contact is of six kinds (by way of the six sense faculties), feeling is also of six kinds: It corresponds to the six kinds of contact from which it is born. There is feeling born of eye-contact, feeling born of ear-contact, and so on. Feeling is also divided by way of its affective tone either into three or five classes. On the threefold division there is pleasant feeling ("sukha-vedana"), painful feeling ("dukkha-vedana"), and neither pleasant nor painful (i.e., neutral) feeling. The pleasant feeling may be subdivided into bodily pleasant feeling called "pleasure" ("sukha") and mental pleasant feeling ("cetasika-sukha") called "joy" ("somanassa")....

The five types of feeling: pleasure, joy, pain, displeasure, and equanimity

The Buddha enumerates contrasting types of mental happiness:

* the happiness of the household life and that of monastic life
* the happiness of sense pleasures and that of renunciation
* happiness with attachments and taints and happiness without attachments and taints
* worldly happiness and spiritual happiness
* the happiness of concentration and happiness without concentration
* Aryan happiness
* mental happiness
* happiness without joy
* happiness of equanimity
* happiness not aimed at joy
* happiness aimed at formless object[s]

Happiness associated with the wholesome roots produced by the renunciation of sensual enjoyments is spiritual happiness or the happiness of renunciation. The happiness of meditative absorption ("jhana") is a spiritual happiness born of seclusion or withdrawal from sense pleasures and the Five Hindrances. It is also a happiness of concentration ("samadhi-sukha").

There are numerous ways of bringing about happiness. "Friends bring happiness when a need has arisen; pleasant is contentment with whatever there might be; [to have accrued] merit is pleasant at life's ending; and pleasant is the destruction of all suffering. Happy it is, in the world, to be a mother, and happy it is to be a father; happy, in the world, is the life of a recluse and happy is the state of Brahman. Happy is age-long virtue, and happy is confidence well-established; happy is the gaining of wisdom, and happy it is not to do "evil" [defined as deeds, words, and thoughts rooted in greed, hatred, delusion, and/or fear]. "Happy is the arising of the Awakened Ones; happy is the teaching of the Dharma; happy is the unity of the group, and happy is the ascetic life of the united" [Dh. 194, 331-333].

In pursuit of happiness many people are engaged in sense pleasures or self-indulgence in the extreme (hedonism). Because of the availability of ample opportunity for people to indulge in sensual pleasure, the human realm is called a plane of sensual pleasure.

As enjoying sensual pleasure is called happiness, to be born as a human being with all the senses complete is a happy occurrence. For one can experience a very high degree of sense pleasure through sensory stimuli. One can be happy thinking that one has plenty of wealth. For even the thought "I have enormous wealth" gives one a secure feeling. This feeling of possessiveness is one's happiness.

One can be happy consuming one's wealth in any manner one deems secure, entertaining one's senses in any manner one wishes, or sharing with relatives, friends, or giving charitably to whomever one pleases, or saving as much as one pleases, using wealth whenever one needs. One can be happy thinking that wealth was earned honestly. One can be happy thinking that one is free from debts [A.ii.p.69].

For these reasons, "happiness" has been defined by some as a "satisfaction of the will." If we obtain what we have been dreaming, we are said to be happy. Pursuing this definition of happiness, we may do countless things to fulfill our wishes so as to be happy. We may spend all our time, money, energy, skill, and opportunities to do our best to make our lives happy, or to bring happiness to the lives of others.

Considering all the possible variables available for the will to desire, this definition is inadequate. If we will to procure something perishable, changeable, impermanent, and subject to slipping from your grasp, procuring that particular object makes us more unhappy than not procuring it. Or if we obtain something and we have to spend our time, energy, peace, skill, even our health to protect it, safeguard it, and secure it, then we will experience more unhappiness than happiness.

Sariputra, echoing the Buddha's explanation of sense desire, says to his fellow monastics: "There are these five strands of sense desire. What five? There are forms cognized by the eye, longed for, alluring, pleasurable, lovely, bound up with passion and desire. There are sounds cognized by the ear... smells by the nose... tastes by the tongue... contacts cognized by the body, longed for, alluring, pleasurable, lovely, bound up with passion and desire. These are the five strands of sense desire. And the happiness, the well-being arising therefrom is called sensuous happiness."

Generally, people misconstrue the source of happiness. They think that by pleasing their insatiable desire they can be happy. They do not realize that the means available to them to please their desires are limited by time and space. When we try to obtain happiness by pleasing unlimited and insatiable desires by means limited by time and space, we end up frustrated, losing whatever relative happiness we have.

MONEY


Does wealth really bring happiness? Obviously not. For there are many wealthy people who live miserable, unhealthy lives. Does education bring happiness? Apparently not. For there are many well educated people who are more unhappy than those who are uneducated. Does this mean that the poor and uneducated are happier than the wealthy and educated? No, not at all. [Happiness is not in those things].

Does marrying someone whom we are passionately attached to bring happiness? No. Does divorce make us happy? Apparently not. Does being single bring happiness? No, not at all.

Some people believe that revenge makes them happy. But tit-for-tat actions never bring any happiness to anyone. In reality, an "eye for an eye" makes everybody miserable, not happy. It is not by cultivating, but by "destroying" hate, that happiness grows in our minds.

"One who with the rod harms the rodless and harmless soon will come to one of these states: One will be subject to acute pain, disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the kind, or heavy accusation, or loss of relatives, or destruction of wealth, or ravaging fire that will burn one's house" [Dh. vs. 138 - 140].

"One who, seeking one's own happiness, does not torment with the rod beings that are desirous of happiness obtains happiness in the hereafter" [Dh. v. 132]. All of us without exception have within us the roots of happiness.

However, they are buried under our hatred, jealousy, tension, anxiety, worry, and other negative states of mind. In order to find the roots of happiness, we have to remove the roots of unhappiness and cultivate and nourish the roots of happiness.

Suppose one thinks of making oneself happy by killing, stealing, committing sexual misconduct, lying, or taking intoxicating drinks and drugs that cause infatuation and heedlessness, would that person really be happy?

Certainly one is not happy. Why? One's mind is confused by what one is doing. How can a person who is full of greed, hatred, and delusion be happy? How can a person who kills be happy? The Buddha said:

"To live without anger among the angry is, indeed, happy. To live unafflicted among the afflicted is happy. To live without ambition among the ambitious is happy. To live without possessions is a happy life like that of the radiant gods [DEVAS]. To live without competition among those who compete is happy. For one "who wins creates an enemy, and unhappy does the defeated sleep. The one who is neither victor nor defeated sleeps happily" [Dh. v. 201]. "There is no happiness greater than the perfect calm" [Dh. 203].

"Good is the sight of Noble Ones; happy always is it to live with them; away from the sight of fools, one would always be happy" [Dh. 206]. Living with the wise is very comfortable and happy. "A wise person is pleasant. Living with the wise is very comfortable and happy. "A wise person is pleasant to live with as is the company of kin" [Dh. v. 207].

No matter how long our list of happiness is, we continue to be unhappy, frustrated, suffering without ever being successful in experiencing happiness -- unless we add the essential, absolutely necessary item to our list and execute it with diligence:

That item, number one on our list of priorities, is the purification of mind through the practice of virtue, concentration, and wisdom.

Whatever else we do without these essential and absolutely necessary components, we are not going to experience happiness, but the opposite of it. Happiness is the result of the purification of mind.

We will never find enduring happiness in greedy, hateful, deluded, or fearful states of mind. For these are the very roots of unhappiness, pain, and suffering.

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Wednesday, December 16, 2009

The Book Of Enoch

The Book Of Enoch Cover

Book: The Book Of Enoch by Michal Jerabek

The Book of Enoch (also 1 Enoch) is a work ascribed to Enoch, the great-grandfather of Noah and son of Jared (Genesis 5:18). This book today is non-canonical and considered pseudepigrapha in most Christian churches, however the Ethiopian Orthodox Church to this day regards it to be canonical. A short section of 1 Enoch (1En1:9) is quoted in the New Testament (Letter of Jude 1:14-15), and there apparently attributed to "Enoch the Seventh from Adam" (1En60:8). Other sections of 1 Enoch are also quoted, both positively and negatively, by some of the early Church Fathers. It is wholly extant only in the Ge'ez language, with Aramaic fragments from the Dead Sea Scrolls and a few Greek and Latin fragments. There is no consensus among Western scholars about the original language: some propose Aramaic, others Hebrew, while the probable thesis according to E. Isaac is that 1 Enoch, as Daniel, was composed partially in Aramaic and partially in Hebrew:6. Ethiopian scholars generally hold that Ge'ez is the language of the original from which the Greek and Aramaic copies were made, pointing out that it is the only language in which the complete text has yet been found.

According to Western scholars its older sections (mainly in the Book of the Watchers) date from about 300 BC and the latest part (Book of Parables) probably was composed at the end of the 1st century BC; it is argued that all the writers of the New Testament were familiar with it and were influenced by it in thought and diction.Although the Chester Beatty-Michigan Papyrus provides a fourth-century terminus ad quem for the Greek translation of at least the Epistle of Enoch, the wide usage of the Book of Watchers by the Greek and Latin fathers of the second to fourth centuries indicates a much earlier date for at least the Book of watchers, and the writings of Tertullian suggest that he knew a large part of the corpus.

Download Michal Jerabek's eBook: The Book Of Enoch

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Tuesday, December 15, 2009

Reading Now Autobiography Of Yogi

Reading Now Autobiography Of Yogi Image
Right now i am reading 3 books. One of the most remarkable one is Autobiography of a Yogi (1946) by Paramhansa Yogananda. this is a great book where a great hindu yogi has written detailed account of his life and his association with many of india's God realized masters. Yogananda is one of the preeminent spiritual figure of modern age.

first time the life of yogi Paramhansa Yogananda captured my attention when i read about his death. it was a living testimony of his saintly status when weeks after his death, his unchanged face and body shone with divine luster of incorruptibility. he died in LA, USA in a state of mahasamadhi (a yogis final conscious exit from the body) on 7 march, 1952 after concluding a speech. The great world teacher demonstrated the value of yoga (scientific technique for God-realization) not only in life but in death and beyond.

i quote from the book, Mr. Harry T. Rowe, Mortuary Director of Forest Lawn Memorial-Park, LA, writes, "The absence of any visual signs of decay in the dead body of Paramhansa Yogananda offers the most extra ordinary experience... no physical disintegration was visible in his body even after twenty days after death... no indication of mold was visible on his skin, and no visible dessication took place in bodily tissue. This state of perfection preservation of a body, so far as we know from mortuary annals, an unparalleled one..."

the bodies of saints and prophet are known not to get decayed after death. its a sign of God. Yogi Paramhansa Yogananda is one of such friend of God whose life is so fascinating that it continues to declare the glory of God even after death. May God send his blessings, peace and love to the great saint.

its interesting to note that Paramhansa Yogananda was the first great master of india to live in the west for more than thirty years. his realization of God was truly remarkable. Such a great soul comes on earth only rarely, when there is a real need among men. in this book, he described his meetings with other great saints, yogis and personalities. meeting with the catholic mystic, Therese Neumann was an incredible description of miracle to read.

:: you may read the full book online from here.

Quotes "Self Realization is the knowing - in body, mind and soul - that we are one with the omnipresence of God; that we do not have to pray that it come to us, that we are not merely near it at all times, but that God's omnipresence is our omnipresence; that we are just as much a part of Him now as we ever will be. All we have to do is improve our knowing"

"In waking, eating, working, dreaming, sleeping,

Serving, meditating, chanting, divinely loving,

My soul constantly hums, unheard by any;

God, God, God!"

- Sri Sri Paramhansa Yogananda



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Thursday, December 10, 2009

Demons Of The Flesh

Demons Of The Flesh Cover

Book: Demons Of The Flesh by Nicolas Schreck

The book before you is a guide in the sense that it will escort you on a journey. The route we will be taking passes through vistas of strange beauty and across perilous chasms. It is known as the left-hand path. Few have traveled this road, and fewer still have reached its final, distant destination. Unfortunately, most previously available maps of this mysterious terrain have been drafted by those who have never even stepped upon the path. Yet they'll warn you of the terrible dangers confronted along the way, suggesting that its arduous passage only leads to the darkest of dead-ends. Such faulty cartographers will caution you that the only souls to be encountered on this ill-lit thoroughfare are fools, lunatics, scoundrels, and thieves. (Indeed, there may be some truth to that last admonition, but the born adventurer will not be dissuaded so easily.)

The world is filled with people who have devoured a thousand magical books and yet have never performed a single genuine act of magic. So prevalent is this phenomenon that the syndrome has even earned itself a name: the armchair magician. It is certainly not our intention to breed through this book something even worse – the bedside sex magician. Assuming that you are reading this as an introductory overview of left-hand path sex magic, and not simply as a perverse amusement, the principles outlined herein should be enacted in your own flesh, through action in the real world, as opposed to cerebral abstraction.

Although we ourselves are practicing left-hand path sex magicians, this book is in no sense designed as a medium of conversion or as a recruitment device. As we will make clear, the left-hand path is, for all of its anti-authoritarian elements, very much an elitist form of initiation. By this, we do not mean that left-hand path adepts necessarily consider themselves to be superior to the uninitiated – only that the sinister current is not for all, and can never be a path for the millions. Reading this book may well clarify for you that you would be ill-suited for this school of initiation.

Download Nicolas Schreck's eBook: Demons Of The Flesh

Books in PDF format to read:

Nicolas Schreck - Demons Of The Flesh

Monday, December 7, 2009

Religion Belief Islamic Fundamentalism

Religion Belief Islamic Fundamentalism Image

Canada Wages Jihad On Itself

"And for them are WHIPS OF IRON" - Quran 22:21

The ever liberal Canadians are importing Muslims at a hectic pace. Seems they just can't get enough. Canada, similar to Europe, is rapidly transitioning into an Islamic nation. Ever willing to show how liberal they are (until the bitter end) Canadians are now adopting the Islamic fundamentalist Sharia code into their banking system.

With some of the first Sharia banks soon to open in Canada politically correct westerners once again show how little they value their cultural heritage - the same heritage which is the basis of their freedom, and prosperity.

Soon Canadian Muslims will be able to avoid the commingling of their Godly money with the Devil money of the infidels whose nations they are rapidly colonizing.

I don't believe we in the United States should be so critical of the millions of Hispanic immigrants (even illegal) into this nation. There may be a language barrier, but they don't see themselves as too good to use the evil Judeo-Christian banking system in use around the world.

.

Conversion A One Way Street


My recommendation: For every million Islamic immigrants allowed into the West a million Westerners should move into an Islamic nation. We should be allowed to start our own churches, banks, and micro-economies within those nations.

Don't think that will happen? Why not? Oh yes, they'd never allow it.

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Sunday, December 6, 2009

The Secrets Of Dr John Richard Taverner

The Secrets Of Dr John Richard Taverner Cover

Book: The Secrets Of Dr John Richard Taverner by Dion Fortune

The works of Dion Fortune have come full circle. From their creation during the occult renaissance of the early 20th century to the expiration of their copyright in 1997, these works are of significant value to the occult student of today and, we hope, of the future. Both her fiction and non-fiction works are indispensable reading for any serious student of our Western Mystery Tradition.

This book is something that I was fortunate enough to happen upon early in my occult training and represented, to me, what we may all aspire to become. The character of Taverner himself is the epitome of a modern occultist living “in the world but not of it” as they say. Although his methods and status as a magician might invite ridicule from others, he himself maintains a separation between the two and is both occultist and well respected physician, a challenge we all face and aspire to accomplish.

This particular book is a collection of stories that Dion Fortune had written with the intent of presenting them by way of a serial for the purpose of magazine publications. Each story represents a specific “case” not unlike the stories of Sherlock Holmes from which she apparently draws her style. More than that, each case is a kind of lesson about occultism, whether it is the practice or mis-practice of occultism or an explanation of occult laws.

As a work of fiction, I hope you enjoy it; as a discussion of occultism, I hope you find it valuable; and as a whole package, I hope you love these stories as much as I do and find pleasure in reading them over and over again.

Download Dion Fortune's eBook: The Secrets Of Dr John Richard Taverner

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Wednesday, December 2, 2009

Buddhism And Quantum Physics

Buddhism And Quantum Physics Image

EAST MEETS WEST

What is reality? The mindsets of the modern world provide and oscillate between four answers:

* The traditional Abrahamic (Jewish, Islamic, and Christian) religions speak about a creator that holds the world together. It represents the fundamental reality. If it were separated from the world for even a moment, the world would disappear immediately. The world can only exist because this creator is maintaining and guarding it. This mindset is so fundamental that even many modern scientists cannot deviate from it. The laws of nature and elementary particles now supersede the role of the creator.
* Ren'e Descartes takes into consideration a second mindset, wherein the subject or a subjective model of thought is fundamental. Everything else is only derived from it.
* According to a holistic mindset, the fundamental reality should consist of both subject and object. Everything should be one. Everything should be connected with everything else.
* A very modern mindset neglects reality. It could be called instrumentalism. According to this way of thinking, concepts do not reflect a single reality in any one way. Concepts have nothing to do with reality but only with information.

Buddhism refuses these four concepts of reality. It was therefore confronted with the critical reproach of being nihilistic.

If there is neither a creator, nor laws of nature, nor a permanent object, nor an absolute subject, nor in both, nor none, what is there to believe in? What remains that can be considered a fundamental reality?

The answer is simple. It is so simple that we barely consider it being a philosophical statement: "Things depend on other things." A "thing" is dependent on its cause(s). There is no effect without a cause and no cause without an effect. There is, for instance,

* no fire without fuel
* no action without an actor
* no actor without action.

Things are dependent on other things. They are neither identical with each other, nor do they break up into objective and subjective parts. This Buddhist concept of reality [known as Dependent Origination] is often met with disapproval and considered incomprehensible. But there are modern modes of thought with points of contact.

For example, there is a discussion in quantum physics about fundamental reality. What things are fundamental in quantum physics?

* particles
* waves
* field of force
* law of nature
* mindsets
* information

Quantum physics came to express itself by certain key concepts: complementarity, interaction, and entanglement. According to these, there are no independent but only complementary quantum objects. They are at the same time both waves and particles. Quantum objects interact with others, and they show evidence of entanglement even when they are separated by great distances.

Without being observed philosophically, quantum physics has created a physical concept of reality. According to that concept the fundamental reality is an interaction of systems that interacts with other systems and with its own components.

This physical concept of reality does not agree on the four aforementioned approaches. If the fundamental reality consists of dependent systems, then its basics can neither be independent and objective laws of nature nor independent subjective modes of thought. The fundamental reality cannot be a mystic entity nor can it consist of information only.

The concepts of reality in Buddhism surprisingly parallel quantum physics.

by Christian Thomas Kohl



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The Goals Of Jainism

The Goals Of Jainism Cover The primary goal of the Jains is becoming a Paramatman, a perfected soul. This is accomplished when all layers of karma, which is viewed as a substance, are removed, leading the soul to rise to the ceiling of the universe, from darkness to light, where, beyond the Gods and all currents of transmigration, the soul abides forever in the solitary bliss of moksha. Moksha is defined in Jainism as liberation, self-unity and integration, pure aloneness and endless calm, freedom from action and desire, freedom from karma and rebirth. Moksha is attainable in this world or at the time of death. When it is reached, man has fulfilled his destiny as the man-God. For the Jains there is no creator God and, therefore, no communion with Him. The nature of the soul is pure consciousness, power, bliss and omniscience.

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