seek the theosophical making of the "alien"
christian exceptionalism, white supremacy and continuing war-lorddynasties,
9/11 is very celebrated in ts too........
back to the future:
milleniums of holywars
The Next Great Work: The Enneads at Esalen, in the Hour of the Unexpected. Robert McDermott. 2007.
For their concluding session, the Enneads, nine wise elders, so-called both for their number and as a way of recollecting the nine sections of the six books of Plotinus, had once again traveled to Esalen Institute in Big Sur on the rugged California coast, the furthest reach of western civilization.
These nine brought to this third and concluding conference a lifetime of research and more theories than they would be able to express in the available time. They also brought a commitment to meet the goal of the seminar,the theme or message of the next panentheistic “great work” worthy to serve as the defining worldview for the 21st century. At the conclusion of their second meeting, in August 2006, the Enneads had unanimously agreed that none of the prominent worldviews “theism, atheism, pantheism, pragmatism, existentialism, materialistic secularism, or various religious orthodoxies” would be adequate to meet the challenges of the 21st century. They agreed that their meeting in August 2007 would have to articulate a shared vision of an evolving Earth community and a method by which such a vision could be extended and implemented.
The Enneads, gathered from around the world?from Europe, Tibet, and India, as well as from the United States, the host country, the youngest culture as well as the most powerful and influential.
It was unanimously understood, though unspoken, that because of its dominant position in the world, and because it is the battleground between an anachronistic Christian theism and a strident scientistic atheism, America is desperately in need of the panentheistic worldview these nine were striving to establish.
As they had at previous meetings, the Enneads began by speaking their names in chronological order. They included their defining works as a way of reminding themselves and each other of their place in cultures that helped to form them and to which they owed a special responsibility. This particularity of culture was perfectly complemented by their shared realization that they were each called upon to contribute a 21st century panentheistic worldview in service to the whole of humanity and the imperiled Earth.
J. W. von Goethe (1749-1832), Metamorphosis of Plants and Faust
G. W. F. Hegel (1770-1831), Phenomenology of Mind
William James (1842-1910), Varieties of Religious Experience and Essays in Radical Empiricism
Alfred North Whitehead (1859-1947), Process and Reality and Adventures of Ideas
Rudolf Steiner (1861-1925), An Outline of Esoteric Science
Sri Aurobindo (1872-1950), The Life Divine and Savitri: A Legend and a Symbol
Carl Gustav Jung (1875-1961), Memories, Dreams, and Reflections and Symbols of Transformation
Pierre Teilhard de Chardin, S.J. (1881-1955), The Human Phenomenon
His Holiness the Dalai Lama (1935-), Kalachakra Tantra: Rite of Initiation and The Universe in a Single Atom: The Convergence of Science and Spirituality
However aware the Enneads themselves might have been, as they set out to formulate the essential message of the first panentheistic great work in more than half a century (since Teilhard’s Human Phenomenon in 1955), they clearly were focused on the positive contributions of each. They regarded positivity as a defining characteristic of their work together and of the vision of the future they sought to bring into focus and to bequeath.
As they spoke with each other informally in the living room that had served as a site for many seminars of wise elders during the previous forty years, the Enneads knew that the world urgently needed the panentheistic vision that they had resolved to bring forth and to make available. They also knew that all nine diverse perspectives would need to find expression in the next great work, and that there would need to emerge one perspective, one vision, one big Idea as well as a compelling method for its creation and implementation.
Because eight of the nine Enneads who met at Esalen in August 2007 were no longer living on the Earth, many who had heard about this symposium assumed that it had not really taken place in time and space. The eight discarnate Enneads being who they are (not merely who they had been), the radical separation of matter and spirit, and of living and deceased, forcefully maintained by the dominant worldview, simply did not prevail. The Dalai Lama, the one Ennead who was still breathing earthly air, was well used to communicating with the so-called dead.
nothing to worry about ofcourse
no jesus here? as the' so-called dead' go?? oh it's a semite??
At the Esalen Institute in Big Sur, Devlin E. Deboree (the stand-in for Kesey in the novel) encounters Dr. Klaus Woofner, based on ‘Gestalt therapy’ psychiatrist Fritz Perls. In a hot tub, surrounded by his naked admirers, Perls scrawls a drawing of a divided box on the back of a check, the image representing physicist James Clerk Maxwell’s “demon in a box”—Maxwell’s attempt to undermine the Second Law of Thermodynamics. In the physicist’s thought experiment, a demon in the box sorts through hot and cold molecules, resisting entropy and imposing order. Perls uses this image as a symbol of our own consciousness, with the demon now trying to sort out right from wrong, good from bad. But, as with Maxwell’s demon, the one in our head is engaged on an impossible task, and exacts his revenge on us, his misguided ‘demon-master’.
>>>>>>>>>>>>>Oooh no not the duct-tape!! !! !! !! !! !! !! !! !! !! !! !
What is at stake is not just a popular adhesive product but a system of values. Duct tape is national shorthand for a job done almost right. It separates the technocratic repair elite—who will order the right part to fix their stove—from the common folk, who express their individuality and short attention span by slapping on a piece of silver tape.
‘‘It’s perfect for lazy guys that don’t know how to fix things the right way,’’ said Tim Nyberg, a co-author of the satiric ‘‘Jumbo Duct Tape Book’’ (Workman, 2000). ‘‘If you see anything fixed with duct tape,’’ he added, ‘‘it says the person didn’t know what he was doing.’‘
and a nice endword of William James
James introduces a notion of receptivities of the moment. The societies' mutations from generation to generation are determined (directly or indirectly) mainly by the acts or examples of individuals whose genius was so adapted to the receptivities of the moment or whose accidental position of authority was so critical that they became ferments, initiators of movements, setters of precedent or fashion, centers of corruption, or destroyers of other persons, whose gifts, had they had free play, would have led society in another direction.
