|Conceiving a Child is a Sin||by: P Srivastava|
A question that often baffles me is ‘Why do people have children?’
■ For their emotional happiness.
■ To have someone they can call their own and depend upon.
■ Someone who can help them in their work.
■ Someone to look after them in old age.
■ Someone whom they can pass their wealth on to.
■ Someone who will carry on their generation.
These are all very selfish motives.
People put a soul through such torment and suffering to fulfill their selfish desires.
|Eros & Gnosis: A Gnostic Study of Human Sexuality|
From: New Dawn
By Dr. Stephan A. Hoeller
Human beings are not only the funniest monkeys: they are the sexiest ones as well. In many ways we are a species singularly devoted to sex. We talk, write, read, joke and argue about it; we dress and undress for it, and, given favourable circumstances, we perform it regularly.
More importantly, and sometimes lamentably, we have innumerable laws and commandments to organise, punish, curb, repress and otherwise influence sexual actions and feelings and have devised psychological penances of guilt and shame which we come to attach to our sexuality.
Not in his image:
gnostic vision, sacred ecology, and the future of belief
John Lamb Lash's Not in His Image is a rare achievement, combining impeccable scholarship with remarkable visionary insight. In a breathtaking tour de force, the author provides a profound analysis of the history of Judaism, Christianity, and Islam and their connections to the patriarchal system.
He identifies the deep roots of the intrinsic problems of these three religions — perpetrator-victim emphasis and salvationist ideologry — and points out their relationship to the alienation and agony of modem humanity. This book is a must for everybody who is trying to understand the psychospiritual currents underlying the present global crisis. — Stavislav W. Grof, M.D., author of When the Impossible Happens and The Holotropic Mind.
Introduction: The Case for Awe
PART ONE: CONQUEST AND CONVERSION
- 1. The Murder of Hypatia
- 2. Pagan Roots
- 3. The Conquest of Europa
- 4. The Cult of Righteousness
- 5. Messianic Madness
- 6. The Transference
PART TWO: A STORY TO GUIDE THE SPECIES
- 7. The Egyptian Cache
- 8. Inside the Mysteries
- 9. Schools for Coevolution
- 10. The Fallen Goddess
- 11. Dreamtime Physics
- 12. The Insane God
- 13. The Passion of Sophia
- 14. The Christie Intercession
- 15. The Way of the Revealers
- 16. A Sheaf of Cut Wheat
PART THREE: HISTORY'S HARDEST LESSON
- 17. The End of Patriarchy
- 18. The Divine Scapegoat
- 19. A Unique Message of Love
- 20. Beyond Religion
PART FOUR: REClAIMING THE SOPHlANIC VISION
- 21. Unmasking Evil
- 22. Divine Imagination
- 23. The Species-Self Connection
- 24. The Goddess Mystique
- 25. Sacred Ecology
- 26. The Pagan Sense of Life
Suggestions for Reading and Research
Let's recall that the Archontic realm is the setting for an act of cosmic madness:
Now when the outer heavens had been consolidated along with their forces and all their administration, the Demiurge became insolent. And he was honored by an army of angels who gave blessing and honor to him. And for his part he was delighted and boasted to them, "Lo, I have no need of anyone else, no other gods." He said, "It is I who am god, and no others exist apart from me." (On the Origin of the World, 103.1-15)
Arrogant by nature, the Demiurge deems himself to be at the center of creation, lord of all he beholds. Gnostic texts state plainly that Yaldabaoth is insane, a demented god, or imposter deity. The Demiurge is indeed a sort of god, a cosmic entity in his own right, but he is not a Pleromic Aeon. He is a self-deified inorganic phantom deluded about his own identity. This is not meant as a figure of speech or a mythological trope. Not by a long shot, for the Gnostic materials clearly show that the adepts of the Mysteries perceived Yaldabaoth and the Archons as real, physically existent inhabitants of our planetary system, who wrongly attempt to penetrate the biosphere.
God exists, but he is insane. And he works against humanity. Such is the startling message carried in the Sophianic vision of the Mysteries. Gnostics warned that we coexist in a planetary system with a demented entity who can access our world through our minds. Sophia's "son" is a problem child, to say the least. The problems the Demiurge poses for humanity have barely begun to be realized.
The Archontic heaven is said to be anomou, "anomalous," because it results from Aeonic action outside the Pleroma. Let's recall the variant of this term, anomia, applied to the discussion of the Palestinian redeemer myth in part 1. The anomaly in the outer cosmos that has caused the organic earth to be captured in the inorganic planetary system has definite effects in the human psyche as well. Gnostics taught that the strategy of the Archons is apaton, "ruse," "deception." The Apocryphon of John says that the delight of the Archons is to deceive, to have us perceive their world as other than it is, and to misperceive our own world. The Coptic word SOREM, "error," "deviation," defines the Gnostic motif for the Archons whose emergence in the cosmic order is called "the generation of error." The corresponding Greek word, plane, means "error," "going astray."
Gnostics warned of the paramount danger posed by the side effect of Sophia's plunge: humanity maybe be deviated from its proper course of development. It will miss its chance for novelty and fail to define its unique evolutionary niche in the Gaian ecosystem. It is as if the presence of the Archons in the planetary system sets up a deviant field that distorts human thinking. "The world system we inhabit came about due to a mistake," says the Gospel of Philip from Nag Hammadi. This maybe one of the strangest notions ever proposed.
It may also be one of the most essential truths we need to master, both In physical and psychological terms, to ensure our survival as a species.
(Not in His Image: | Kindle for PC | 44% Page 183 of 360)
David at Goodreads
With this book John Lamb Lash has written the most extensive and contemporary minded overview of Gnosticism/ Paganism since the discovery of the Nag Hammadi texts in 1947. Considering it took thirty years for the texts to become available in the English language it is perhaps not surprising that we are only beginning to accept that our understanding of Paganism, Christianity and Gnosticism are now open to such change.
Lash takes no prisoners with his passionate call for us to reassess our view of how Christianity has destroyed the indigenous way of life throughout history and how it still continues to infect with its twisted message of redemption through suffering.
Using many examples of Christian conquest over the peoples of Europe, the Americas and Middle East, Lash asks us to look closely upon what we consider by civilisation and what we have done in the name of progress. The dominator culture of the three Abrahamic religions, Christianity, Islam and Judaism have, according to Lash, inhibited human potential and brought the planet to the brink of environmental collapse. This philosophy is the opposite of real wisdom and love and the antithesis of the Pagan and Gnostic culture that existed before it was destroyed by Christianity.
The book encompasses a wide variety of subject matter including history, etymology and science but it is written with an in-depth philosophical overview.
Lash presents a sprawling analysis of Gnostic cosmology and myth which initially seems ludicrous and far-fetched but as he explains the concept of anthropomorphism and how our ancestors placed human-like traits upon everything from the stars and planets as well as the microcosmic and macrocosmic natural forces all around us we then begin to see the writings in a more scientific context.
These sections in the book are helped by Lash's humour and willingness to accept that we are only in our infancy when it comes to such 'Higher-Order Events' and really have no way of knowing our true place in the grand and infinite scheme, whatever it may ultimately be!
The book espouses a strong Gaian message, as you would expect, but also examines the continuing arguments as to where environmentalism is headed when viewed through the context of animism and spirituality. Lash feels that there can be no separation if we are to truly consider the future of the planet.
Some of the more thought provoking ideas ask whether the human race is indeed the crowning jewel of evolution or a dangerous infection that may be eradicated through self destruction and, in the case of Christian philosophy, an attitude of apocalyptic hatred of nature. After all, 'God' gave us dominion over the world and we can do what we want to it...
There are so many ideas and arguments within the book that it sometimes becomes overwhelming although I can understand that the author felt compelled to write about what he perceives to be the grave injustice of how Gnosticism has been belittled and misrepresented by Christianity. For me, his arguments in relation to this are the most successful aspects of this work: it is now becoming more widely accepted that the Gnostics were not merely a mystical strand of early Christianity but in fact were the remnants of the Egyptian and Greek mystery schools and the various indigenous Pagan traditions before they were exterminated by Christians.
However, I feel the sections explaining Gnostic cosmology and myth, and how they have been mistranslated due to early historians inability to fully grasp the notion of archetype and symbolism could have used further expansion and possibly a second volume. This is particularly true considering how tantalising the connections between quantum physics and the Pagan view of the universe seem to be.
I recommend this book but it will not be for everyone and definitely not for sensitive Christians.
'Not In His Image' | Transcending The Virus Of Salvationist Religion
By Uri Dowbenko - 4-20-2009
Is "religion" itself a virus insinuated into society by an alien extraterrestrial species for the purpose of societal control?
In his inspired - and inspirational - book "Not In His Image: Gnostic Vision, Sacred Ecology and the Future of Belief," John Lamb Lash deconstructs the "Belief Systems" (BS) of the Abrahamic religions — Christianity, Judaism and Islam, while explaining the metaphysical teachings of the so-called "Gnostics," who have historically been disparaged as "pagans."
After all, even the word "Gnostic" itself means "know it all," a pejorative invented by the Roman Church to put down their rivals, who called themselves the "Children of Seth."
Despite the anti-Gnostic propaganda for the last 2,000 years, the Gnostics' enlightened and holistic world-view has now become increasingly relevant because it describes so precisely the spiritual conflicts of our day.
The Gnostics taught that religion is the elaborate production of aliens who sold the concept of an off-planet Savior-Redeemer God (or an absentee landlord god, if you will) responsible for the patriarchal and fratricidal mindset endorsed by the Abrahamic religions.
In his groundbreaking exposition of the Gnostic perspective on Abrahamic mythology/ religion, Lash writes that the Gnostics understood the origin of redemptive religion — "'Yaldabaoth himself chose a certain man named Abraham and made a covenant with him' but proposed a different way to view it. Yaldabaoth is the Demiurge, a.k.a. Yahweh or Jehovah, a demented pseudo-deity who works against humanity. . . Salvation by superhuman powers, rather than through the divine potential innate to humanity is the hallmark of extraterrestrial religion."
Do the Abrahamic religions promote the Reptilian-Alien agenda? And are the "salvationist" dogmas and doctrines of the Abrahamic religions the work of "gods" working against the spiritual evolution of humanity?
The Gnostics called this "god" Yaldabaoth, their name for the Demiurge, a "pseudo-deity who claims to be the creator of the natural world, identified with the biblical father god called Yahweh or Jehovah," in Lash's words.
They taught that he is a "demented pretender who works against humanity as the leader of the Archons," which have been variously described as soulless beings or astral-mental parasites that "exaggerate human error and intrude upon humanity by psychic stealth in order to propagate the ideological virus of redemptive religion."
Salvationist theology, writes Lash, promotes a belief system in "the Demiurge of the Old Testament, an arrogant demented pretender who claims that humans are 'Made in His Image.' These four words are the corporate motto of patriarchy. Branded on the human soul, 'Made in His Image' signifies the total enslavement of humanity to an alien off-planet agenda. If the Gnostics were right, the rise of salvationism was a unique mistake for our species, not a new moral revelation. Nothing serves the hidden controllers for cover better than a message of cosmic love. . . a ruse to endorse and foster the victim-perpetrator bond. No matter how hard we try, we cannot derive a genuine message of love and goodness from divine paternalism. This is perhaps the hardest of all lessons that history can teach us."
Is "religion" then just another stumbling-block on the ever-winding road of spiritual evolution?
The Gnostics' perspective was that this alien belief system foisted upon humanity by the "Archons" was a primary cause of the spiritual stagnation that humanity endures into the 21st century.
Lash, on his website Metahistory.org, notes that the Dead Sea Scrolls, discovered in 1947, contain explicit accounts of threatening encounters with reptilians.
For instance, the Testament of Amram:
I saw Watchers in my vision, the dream-vision. Two of them were fighting over me, saying. . . and holding a great contest over me. I asked them, "Who are you, that you are thus empowered over me?" They answered me, "We have been empowered and rule over mankind." And they said to me, "Which one of us [will have you]?" And I lifted my eyes, and looked at one of them directly. His appearance was dreadfully frightening, and his skin was multicolored, darkly glittering scales. (4Q542)
"Gifted with powers of paranormal perception, such as remote viewing, Gnostic seers who had met and repelled Archons observed the persisting presence of reptilians among the Dead Sea cult of the Zaddikim," writes Lash. "The First Apocalypse of James (NHL V, 3), which contains descriptions of face-to-face encounters with the reptilian aliens, warns that "Jerusalem is a dwelling place of many Archons."
Is that the reason why the Middle East, and especially Palestine-Israel, are still the scene for such brutal warfare against the evolutions of Terra?
It becomes quite evident that Gnostic-based empirical mysticism conflicts with Salvationist-based Abrahamic religions on many levels.
The alien agenda of Salvationism asserts that humans are in error, flawed and sinful "by nature" and require redemption and rescue from this condition by an intermediary, a messiah or through the observance of strict ritual law, while empirical mysticism claims that divinity itself is a natural essence of humanity and can be revealed through Mystery School initiation which can be used to combat this alien ideology.
(Excerpt from "New (Reptilian) World Order" by Uri Dowbenko, New Dawn Magazine, Special Issue #9.
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Traditional Yoga Studies
Inspired in his youth by Nietzsche’s transvaluation of values, Lash eagerly left behind the narrow fundamentalist Advent Christianity inherited from his parents and went in quest of a more convincing worldview. He found it in pre-Christian Paganism, the Mystery schools, or Gnosis, celebrating the goddess of wisdom, Sophia. He sees pathology at the core of the Judeo-Christian tradition of salvation and at least in this regard attempts to “complete Nietzsche’s critique,” though “continue” or, as he puts it elsewhere in the book, “extend” that critique might have been a more modest claim.
He pointedly and rightly rejects the victim-perpetrator ideology he detects at the heart of Christianity, as it has been transmitted down the ages. He rejects the idea that someone outside oneself could ever serve as our savor. He rejects the concomitant Christian notion that suffering is good and redemptive.
He argues that the teachings of the Gnostics, for which he projects a Neolithic beginning, are highly relevant to our contemporary crisis, because they herald modern ecology. There are naturally many elements in Gnostic traditions, East and West, which are more Earth-friendly than mainstream Christianity. Lash does a good job of ferreting out ecologically pertinent teachings.
As with any large-scale interpretation of history, there are points with which one may want to disagree, such as the author’s adoption of Riane Eisler’s concept of gylanic societies; or his conflation of Gaia with Sophia, which seems central to his work; or his belief that we live in the last days of the kali-yuga (which, according to Hindu sources is actually said to last for another 129 million years); or his seeing evidence for extraterrestrial visitors in several of the Dead Sea Scrolls or that extrahuman predation is even a problem. (A minor point but one that I as an Indologist could not fail to notice is the author’s consistent misspelling of Sir John Woodroffe’s name.)
One may also want to differ with the author in his claim that “[t]he greatest difference between Buddhism and Gnosis is that Gnosis provides a guiding narrative, a directive script for assisting humanity to find its niche in the natural world, and Buddhism does not” (p. 213). Many “engaged” Buddhists would object. Let it be said, however, that there are plenty of arguments and statements in Not in His Image with which at least the present reviewer can wholeheartedly agree. Certainly, this passionate book is a vigorous re-telling of the historical play between so-called Paganism and Christianity, containing any number of striking insights and felicitous formulations.
Lash reminds his readers that the Greek word heraisthai, from which stems the English term “heresy,” means “to choose.” His book represents his own conscious choice: a reclaimed Gnosis, or “Sophianic vision.” The Sophia mythos is indeed complex and fascinating. But it is a mythos, after all, a narrative that can inspire but that cannot be a substitute for experienced reality, especially the realization of Gnostic vision, which, as the author rightly notes, depends on the transcendence of the ego and the conceptualizing mind.
By, Jonathan Kirsch | December 3, 2006
Gnosticism is a label applied to a collection of religious ideas that has long exerted a certain appeal to public intellectuals and controversialists, ranging from the theologian Marcion in the 2nd century AD to literary critic Harold Bloom in our time. What attracts them, I suppose, is the conviction that the highest truths are available only to a small circle of initiates — the Greek term gnostokoi can be translated as "those who understand divine matters, knowing what the gods know."
The latest to unfurl the banner of Gnosticism is John Lamb Lash, who describes the Gnostics of the ancient world as "the elite of Pagan intellectuals" and declares that their writings are "the explosive charge that can blow the institution of the Faith off its foundations, for good and all." By "the Faith," he means the Judeo-Christian-Islamic tradition in its entirety, and he intends to do nothing less than convert his readers into latter-day Gnostics.
Lash, whose publisher describes him as "an exponent of the practice of mythology," rejects much of the contemporary scholarship on Gnosticism. For example, he dismisses the work of Princeton historian Elaine Pagels, author of "The Gnostic Gospels," because she places the texts discovered at the Egyptian archeological site of Nag Hammadi within the context of early Christianity. Such an approach, he insists, "has hampered understanding of who the Gnostics were, and why they protest so vehemently against the rise of Christianity."
Lash seeks to rescue Gnosticism from the dustbin of Christian history and restore it to its rightful place amid the splendors of pagan antiquity. To signal his admiration for the fecund religious imagination of paganism, he capitalizes the word "Pagan" as if it were a single faith rather than a phantasmagorical assortment of beliefs and practices. But he does point out that Gnosticism itself shouldn't be described as a religion or even a sect, if only because gnostokos was "the generic term for any person learned in divine matters." Above all, he insists that Gnosticism represents the path toward "spiritual deep ecology," symbolized by today's adherents of the Greek earth goddess Gaia.
"Not in His Image" is perhaps best compared to Robert Graves' "The White Goddess," an earlier and only slightly less eccentric effort to find and explain the linkages among the fantastic variety of religious experiences in the ancient world. Like Graves, Lash is a self-invented scholar who has read widely and thought deeply. (He is the author of "Quest for the Zodiac," "The Hero" and "The Seeker's Handbook," and the co-founder of metahistory.org with a former wife, Joanna Harcourt-Smith, who lived with Timothy Leary in the 1970s. And he is general executor of the estate of Jack Kerouac's daughter, Jan, to whom he also was once married.) He confidently issues pronouncements about what he calls "the wholesale genocide of Pagan culture" and prescriptions for the spiritual salvation of the world.
Lash offers this work as a corrective to the "scholarly specialization" that condemns the Gnostics to "an obscure and uncertain place on the margins of the history of religion." Along the way, he seeks to repudiate what he sees as the pigheadedness of the academic establishment. Thus, for example, he condemns biblical scholars who do not see the continuities that Lash detects between the early Christians and the religious community at Qumran. He calls them "Zaddikites," but they are better known to the lay reader as the custodians of the Dead Sea Scrolls: "They fail to realize that the message of love in the charming miracle tales of the New Testament is a sugar coating on the bitter cyanide of Zaddikite ravings."
But Lash is not concerned merely with scolding biblical scholars. His goal is to melt down the religious and philosophical ideas of antiquity and recast them as a serviceable faith for our world. In place of the Judeo-Christian-Islamic tradition, which he links to "the religious schizophrenia of the ancient Hebrews" and which he flatly condemns as "annihilation theology," he proposes that we embrace Gnosticism and what he dubs "Gaian ethics," which he describes as "not a call to faith in God, but faith in the human species."
Lash is capable of explaining the mind-bending concepts of Gnosticism and pagan mystery cults with bracing clarity and startling insight. At moments, however, he slips into a kind of New Age rant as baffling as any mystical text. "What we seek in 'Gaia theory' is a live imaginal dimension," he writes in one such passage, "not a scaffolding of cybernetic general systems cogitation." Or: "Gnosis, taken as a path of experimental mysticism, and the Sophianic vision, taken as a guiding narrative for co-evolution, can provide the spiritual dimension for deep ecology independently of the three mainstream religions derived from the Abrahamic tradition."
Even he acknowledges that his book can be "a long haul and a lot to follow" and that his line of reasoning "demands exceptional concentration from the likes of us, many of whom cannot stay in the moment for three minutes at a time."
Lash's arguments are often lively and entertaining, even when they aren't convincing. When he contends that Celtic civilization spread to the far corners of the ancient world — "An apocryphal legend claims that John the Baptist was a Celt," he writes, "and Mary Magdalene was Circassian, half Celt, half Jewish" — he is reduced to citing the film "Lawrence of Arabia" to support the proposition that "Celtic half-breeds survived in the Levant down into the early twentieth century."
And when he considers what he calls the "sci-fi theology" of the ancient Gnostics, he comes uncomfortably close to affirming that the otherworldly "Archons" of Gnostic myth were authentic extraterrestrials.
"It is worth noting that the first great UFO wave of the twentieth century occurred in the summer and fall of 1947 when Jean Doresse was in Cairo examining the Nag Hammadi Codices, at the very moment the first Dead Sea Scrolls were found," Lash writes. "This was also the year that the CIA was founded, with the dual intention (according to UFO conspiracy buffs) to co-opt alien technology and cut a deal with the aliens, allowing them to experiment covertly on human subjects.... In fact, a CIA agent named Miles Copeland was dispatched to Damascus to examine and photograph some of the first scroll fragments to be unearthed."
At one telling moment at the outset of his book, Lash describes how his life was transformed when, in early adolescence, he was reading a copy of Nietzsche's "Thus Spake Zarathustra" in the back seat of the family car on the way back from an orthodontist's appointment in upstate New York. "I swore to finish what Nietzsche had begun," he declares. "I vowed to think through and live out his critique of Christianity to the end."
With "Not in His Image," he keeps that vow. But when Lash invites us to embrace the "high strangeness" of what he calls the "ET/Archon" hypothesis "with the Gnostic theory of alien intrusion" — "the stranger it gets, the more sense it makes," he insists — he passes wholly through the looking glass.
Jonathan Kirsch is the author of, most recently, "A History of the End of the World: How the Most Controversial Book in the Bible Changed the Course of Western Civilization."
Restoring Balance – Reclaiming our Spiritual Heritage
By, Maggie Lee | Santa Fe, New Mexico | November 1, 2006
Meeting John Lash in the early 70’s and studying with him in Santa Fe, New Mexico during the 80’s, I had the privilege to observe his gathering body of knowledge grow and mature.
His new book Not in His Image, narrates the retrieval of the ancient roots of humanity's religious experiences and its flowering in our sacred and mystical communion with the Earth and challenges the many millennium-old Savior-Victim belief system, inclusive of man’s domination over nature.
He states his primary objectives in the Introduction: “To recover Pagan wisdom and restore the Sophianic vision of the Mysteries and in correlating these teachings with Gaia theory and deep ecology, add a spiritual dimension.” His research and experiences are melded with numerous insightful references from the codices of antiquity to historians, cutting-edge biologists and astro-physics to deep ecology.
From a brilliant perspective, Mr. Lash unravels historical textural evidence exposing the cover-up, conspiracy and agenda behind the betrayal of humanities’ spiritual heritage. Principals, he informs, deviated by a political system in the guise of religion. A religion modeled primarily from patriarchal domination; ignited by delusional beliefs, intimidation and the power of suffering ; leaving in its wake a horrific legacy of conquest and conversion by violent force, suppression and hypocrisy. “Salvation history mirrors the hidden workings of our most narcissistic, self-destructive impulses.”
His exposition cites evidence describing the source and motivation behind the tragic eradication of the Mystery Schools by these forces.
2000 years later, this “world-wrenching tragedy meets a fateful moment.” In 1947, the Dead Sea Scrolls were discovered, providing what Mr. Lash refers to as “the ideological infrastructure of Christian religion.” In 1945 in the desert mountains, an Arab peasant found 13 volumes which were destined to become the Nag Hammadi Library. This choice cache was published in English in 1978 and reveals the other side of the story…rare writings including the Sophia Mythos and Pagan and Gnostic cosmology. Quoting from the book, “The message of the Gnostic revealers is theological semtex.”(explosive)
While evoking the ambience of the Mystery sanctuaries, he quotes Walter Buckert, “Mysteries were initiation rituals of a voluntary, personal and secret character that aimed at a change of mind through experience of the Sacred.” “These schools were the universities of antiquity and their teachings were dedicated to the continuing consecration of the Earth as the Great Goddess – Sophia, whose unique wisdom is the living intelligence of the planet.” The Gnostic documents describes the lost creation myth of Sophia and how she became the body of our earth Gaia; about the Aeon Christos; about the Mesotes, the supportive intermediary to our self-guiding and self-correction and about instruction given by the Light. The Mystery centers taught the arts of civilization, social organization, ecological ethics, language and writing skills.
The Gnostics spoke of the Anthropos, the genetic template of authentic humanity, “As a learning animal…free to err, correct and learn from our mistakes. Failing to own and evolve the intelligence innate to the species, we risk being deviated by another kind of mind, an artificial intelligence through which we become unreal to ourselves.”
He continues, “The Gnostics warned, the male-god fixation belies the preference for simulation over reality that is the primary risk of deviation for our species. We incur this risk through being exceptionally endowed with modeling and abstracting faculties. Preference for replication will come to the fore in human cerebral activity, taking on a life of its own, if not detected and kept within limits. Exposing and overcoming co-optive re-plication may be the spiritual challenge that decides the fate of Humankind.”(The origin of replication means to ‘hold back’)
Within the last 30 years or so, “Western society has acquired a new spiritual dimension centered on the image of Gaia. The Gaia Hypothesis and deep ecology appeared in the world almost simultaneously.” Mr. Lash cites other converging links and feels hopeful that Gnosis will find its place within these movements, illuminating and deepening recognition of the intensive dimension of nature. He quotes Jeremy Narby, “How could nature not be conscious, if our own consciousness is produced by nature.”
Gaia-Sophia relies and waits for our awareness and communication of this reciprocal perception in our senses and telepathic resonance in our memory and thinking. So we might come to learn and understand Gaia’s transhuman purposes and our contribution to Her correction.
“Loving Gaia is the highest calling of humanity.”
John Lash’s generosity of spirit is his gift of freedom. Not in His Image is a wise story that engages a force that can heal.
|Tao Te Ching|
The Tao Te Ching, Daodejing, or Dao De Jing (道德經: 道 dào "way"; 德 dé "virtue"; 經 jīng "classic" or "text") also simply referred to as the Laozi, is a Chinese classic text. According to tradition, it was written around the 6th century BC by the sage Laozi (or Lao Tzu, "Old Master"), a record-keeper at the Zhou Dynasty court, by whose name the text is known in China. The text's true authorship and date of composition or compilation are still debated, although the oldest excavated text dates back to the late 4th century BC.
The text is fundamental to both philosophical and religious Taoism (Daojia, Chinese: 道家, Pinyin: Dàojiā; Daojiao, Chinese: >道教, Pinyin: Dàojiào) and strongly influenced other schools, such as Legalism, Confucianism and Chinese Buddhism, which when first introduced into China was largely interpreted through the use of Daoist words and concepts. Many Chinese artists, including poets, painters, calligraphers, and even gardeners have used the Daodejing as a source of inspiration. Its influence has also spread widely outside East Asia, and is amongst the most translated works in world literature.
The Wade–Gilesromanization "Tao Te Ching" dates back to early English transliterations in the late 19th century; its influence can be seen in words and phrases that have become well-established in English. "Daodejing" is the pinyin romanization.
|Zen Mind, Beginner’s Mind||By: Shunryu Suzuki|
Zen Mind, Beginners Mind
Zen Mind, Beginner's Mind Mind, Beginner's Mind is a book of teachings by the late Shunryu Suzuki, a compilation of talks given to his satellite Zen center in Los Altos, California. Published in 1970 by Weatherhill, the book is not academic. These are frank and direct transcriptions of Suzukis' talks recorded by his student Marian Derby. Trudy Dixon and Richard Baker — Baker was Suzuki's successor — edited the talks by choosing those most relevant, arranging them into chapters. According to some, it has become a spiritual classic, helping readers to steer clear from the trappings of intellectualism.
The book also exists as a 180-minute audiobook read by Peter Coyote and originally released on cassette by Audio Literataure in March 1992.