oh well, sigh, this reworked reply is far too complicated, drop it here then
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.
