“………… the core of religious fai…

“………… the core of religious faith is that mystic feeling which unites Man with God. …………. The Bahá’í Faith, like all other Divine Religions, is thus fundamentally mystic in character. ………..

(Shoghi Effendi, Directives from the Guardian, p. 86)

INTUITION: – many resources – http://www…

INTUITION: – many resources – http://www.angelfire.com/hi/TheSeer/intuition.html

The dictionary definition of intution is “quick and ready insight;” and “the act or process of coming to direct knowledge without reasoning or inferring.” It is derived from the Latin word “intueri” which means “to see within.” It is a way of knowing, of sensing the truth without explanations. Someone my not consider themselves to be particularly spiritual or metaphysically adept yet may be quite good at following their gut instincts. What goes on in front of the veil (in the conscious mind) is mostly about survival and procreation, and not much else, so some would say.

Sub-personality In WikiPedia only a stub…

In WikiPedia only a stub

A subpersonality is, in transpersonal psychology, a personality mode that kicks in (appears on a temporary basis) to allow a person to cope with certain types of psychosocial situations.[1] Similar to a complex,[2] the mode may include thoughts, feelings, actions, physiology, and other elements of human behavior to self-present a particular mode that works to negate particular psychosocial situations.[1] The average person has about a dozen subpersonalities.[1]

A subpersonality is distinguished from a Dissociative Identity disorder (formerly: Multiple personality disorder) in that subpersonalities are merely personas or pieces of a whole, whereas DID is characterized by (at least) two separate and distinct personalities who have their own patterns of interacting with the environment. Subpersonalities are able to perceive consciousness as something separate from themselves, as well as domestic image attached to these elements.[1] American transpersonal psychologist Ken Wilber identifies subpersonality as “functional self-presentations that navigate particular psychosocial situations.”[1] For example, if a harsh critic responds with judgmental thoughts, anger, superior feelings, critical words, punitive action, and/or tense physiology when confronted with her own and/or others’ fallibility, that is a subpersonality of the harsh critic kicking in to cope with the confrontation situation.[1]

INSPIRALS 1 – 365 20 Based on his …


20 Based on his in-depth studies in Zen arts, Kurasawa concludes that
“the way of art is the way from form and art to the soul
and the way from the soul to form and art”

19 Autoethnography is an established, but still emergent, form of qualitative research. Described by Ellis and Bochner (2000) it is:

an autobiographical genre of writing and research that displays multiple layers of consciousness, connecting the personal to the cultural. Back and forth autoethnographers gaze, first through an ethnographic wide-angle lens, focussing outward on social and cultural aspects of their personal experience; then they look inward, exposing a vulnerable self that is moved by and may move through, refract, and resist cultural interpretations – see Deck, (1990); Neuman, (1996); Reed-Danahay, (1997). As they zoom backward and forward, inward and outward, distinctions between the personal and cultural become blurred, sometimes beyond distinct recognition. Usually written in first-person voice, autoethnography , autoethnographic texts appear in a variety of forms – short stories, poetry, fiction, novels, photographic essays, personal essays, journals, fragmented and layered writing and social science prose. In these texts, concrete action, dialogue, emotion embodiment, spirituality, and self-consciousness are featured, appearing as relational and institutional stories affected by history, social structure, and culture, which themselves are dialectically revealed through action, feeling, thought and language.

18 As Heschel says (1971 p. 8):

Citizens of two realms, we must all sustain dual allegiance: we sense the ineffable in one realm; we name and exploit reality in another. Between the two we set up a system of references, but can never fill the gap. They are as far and as close to each other as time and calendar, as violin and melody, as life and what lies beyond the last breath.

17 the theologian Hick (1981 p.423) says:

Mystical experience…..does not seem to me to be anything other than first-hand religious experience as such. This is, however, the core of religion.

16 Heschel (1959 p. 41) describes as the ‘higher incomprehension’:

Awareness of the divine begins with wonder. It is the result of what man does with his higher incomprehension.

15 a definition of the unconscious[1] from Carl Jung, (in Storr 1999 p. 425):

everything I know, but of which I am not at the moment thinking; everything of which I was once conscious but have now forgotten; everything perceived by my senses, but not noted by my conscious mind; everything which, involuntarily and without paying attention to, I feel, think, remember, want, and do; all the future things that are taking shape in me and will sometime come to consciousness; all this is the content.

14 Einstein (1930 pp. 193-194) saw experience of mystery as nothing less than the source of all art and all science:

The fairest thing we can experience is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. He who does not know it and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle.

The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion…. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness….one cannot help but be in awe when (one) contemplates the mysteries of eternity, of life, of the marvellous structure of reality. It is enough if one tries to comprehend a little of this mystery each day. Never lose a holy curiosity.
Einstein (quoted in Suttle 2003)

13 Wittgenstein when he said, “I have managed …….. to put everything firmly into place by being silent about it”. (in Finch: 2001 p. 18)

12 “Right then 8G here is the shortest short story in the world, or at least what the author, an Italian chap, claims is the shortest short story in the world:

‘When I woke up the dinosaur was still there.’

Is it, 8G? Is it a story, and if so why? And, if it isn’t, why isn’t it a story. I’m interested to know what you think.”

11 “One of the things the camera taught me was to see the world, the same world that my eye sees, in its metaphoric, symbolic state. This condition is, in fact, always present, latent in the world around us .” Bill Viola

10 “The Self is an ocean without a shore. Gazing upon it has no
beginning or end, in this world and the next.”
Ibn al’Arabi (1165 – 1240)

9 From the Bill Viola site we learn;

‘Ocean Without a Shore’ is about the presence of the dead in our lives. The three stone altars in the church of San Gallo become portals for the passage of the dead to and from our world. Presented as a series of encounters at the intersection between life and death, the video sequence documents a succession of individuals slowly approaching out of darkness and moving into the light. Each person must then breakthrough an invisible threshold of water and light in order to pass into the physical world. Once incarnate however, all beings realize that their presence is finite and so they must eventually turn away from material existence to return from where they came. The cycle repeats without end.

The work was inspired by a poem by the 20th century Senegalese poet and storyteller Birago Diop:

“ Hearing things more than beings,
listening to the voice of fire,
the voice of water.
Hearing in wind the weeping bushes,
sighs of our forefathers.
The dead are never gone:
they are in the shadows.
The dead are not in earth:
they’re in the rustling tree,
the groaning wood,
water that runs,
water that sleeps;
they’re in the hut, in the crowd,
the dead are not dead.
The dead are never gone,
they’re in the breast of a woman,
they’re in the crying of a child,
in the flaming torch.
The dead are not in the earth:
they’re in the dying fire,
the weeping grasses,
whimpering rocks,
they’re in the forest, they’re in the house,
the dead are not dead.”

(from David Melzter, ed. Death – An Anthology of Ancient Texts, Songs, Prayers and Stories (San Francisco: North Point Press, 1984)

8 “The larger the island of knowledge, the longer
the shoreline of mystery.” Unknown author

7 The search for reason ends at the shore of the known;
on the immense expanse beyond it
only the sense of the ineffable can glide.
It alone knows the route to that
which is remote from experience and understanding.
Neither is amphibious:
reason cannot go beyond the shore,
and the sense of the ineffable
is out of place where we measure, where we weigh…….
Citizens of two realms, we must all sustain dual allegiance:
we sense the ineffable in one realm;
we name and exploit reality in another.
Between the two we set up a system of references,
but can never fill the gap.
They are as far and as close to each other
As time and calendar, as violin and melody,
as life and what lies beyond the last breath.
The tangible phenomena we scrutinize with our reason,
The sacred and indemonstrable we overhear
with the sense of the ineffable.

Heschel A. J. (1971), Man is Not Alone, New York: Octagon Books p.8

6 Tao, the subtle reality of the universe
cannot be described.
That which can be described in words
is merely a conception of the mind.
Although names and descriptions have been applied to it,
the subtle reality is beyond the description.
One may use the word ‘Nothingness”
to describe the Origin of the universe,
and “Beingness”
to describe the Mother of the myriad things,
but Nothingness and Beingness are merely conceptions.
From the perspective of Nothingness,
one may perceive the expansion of the universe.
From the perspective of Beingness,
one may distinguish individual things.
Both are for the conceptual convenience of the mind.
Although different concepts can be applied,
Nothingness and Beingness
and other conceptual activity of the mind
all come from, the same indescribable subtle Originalness
The Way is the unfoldment of such subtle reality.
Having reached the subtlety of the universe,
one may see the ultimate subtlety,
the Gate of All Wonders.

Ni, Hua-Ching (1997), The Complete Works of Lao Tzu, Santa Monica, USA: Seven Star Communications – Tao The Ching (’Chapter’ 1)

5 ….set then yourselves towards His holy Court, on the shore of His mighty Ocean, so that the pearls of knowledge and wisdom, which God hath stored up within the shell of His radiant heart, may be revealed unto you….
(Baha’u’llah: Proclamation of Baha’u’llah, Pages: 8-9)

4 Pamela Stephenson (2002 p.2) in her wonderful biography of Billy Connolly says, every person holds the reality of his own experience within in his mind’s eye or just below the surface of consciousness, or even deeper in the unconscious mind: but in the latter level we are all strangers, even to ourselves, and the mysterious workings of our unfathomed parts are revealed only in our dreams.

3 Religion according to Karen Armstrong
“I say that religion isn’t about believing things. It’s ethical alchemy.
It’s about behaving in a way that changes you, that gives you
intimations of holiness and sacredness.” —Karen Armstrong

2 “The Self is an ocean without a shore. Gazing upon it has no
beginning or end, in this world and the next.”
Ibn al’Arabi (1165 – 1240)

1 The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.
(Baha’u’llah, The Arabic Hidden Words)

List compiled by Jono 1 – ted.com 2 – …

List compiled by Jono

1 – ted.com

2 – a good compalation of documentaries on a variety of topics

3 – these guys have done loads of conferences on everything from consciousness and dreaming to religion, society, the enlightenment etc, all with a scientific focus

4 – uctv is one of a numbre of great you tube university channels, the first video on there recent list when i went to look was called spirituality and combat trauma, i might watch it soon

the dalai lama, i just noticed seems to have made an apearence on uctv.

5 – If i want to follow a longer, systematic lecture course on a particular topic one of the best places to look is this database as it compiles a few major uiversities

6 – http://www.bloggingheads.tv/diavlogs/21107

Q. How right is Terry Eagleton in ‘Afte…

Q. How right is Terry Eagleton in ‘After Theory’ to say that fundamentalists are fetishists’?

cf Karen Armstrong who says fundamentalism is ‘lust for certainty’

At a way station between heaven and eart…

See HERE IMDB external reviews- http://uk.imdb.com/title/tt0165078/externalreviews


At a way station between heaven and earth, the newly dead are greeted by guides. Over the next three days, they will help the dead sift through their memories to find the one defining moment of their lives. The chosen moment will be recreated on film and taken from them for all eternity. From the director of Nobody Knows. Extras: Commentary by director Alison Pebbles and writer Andrea Gibb. Theatrical trailer. Audio description.

In Kore-eda Hirokazu’s AFTER LIFE, a group of people, recently deceased, arrives at the outskirts of heaven. There they spend a week deciding which of all the memories from their lives they most want to spend eternity in, and heavenly counsellors help them in the process. The dead souls help each other come to terms with what was most important to them while they were alive. Shot in a realistic yet slightly dreamy light, this touching and humanistic look at life and death carefully avoids being overly sentimental and is widely hailed as a masterpiece.