esoterica

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allegories ancient world animal become birth blood bone booklet brain called center of consciousness Christ Christian clairvoyant color concept creatures crystallization disciples divine doctrines ductless glands earth Egyptian embryology eternally etheric body evolution Father flame force frontal sinus functions Garden of Eden head heaven hell Hindus HIRAM ABIFF Holy human body human embryo hundred individual invisible Kundalini ladder legend Lemurian light liver lives Masonry medium mediumship mind mysteries mystical myths Nature nerve Occult Anatomy organs philosophic physical body pineal gland Pingala pituitary body pole priests primitive problem race raised realize religion represent result sacral plexus sacred sciousness Scripture secret serpent seven skull solar plexus soul spinal column spinal cord spine spirit fire spiritual consciousness story surrounded Sushumna teach temple things third ventricle three worlds tion told tonsils transmuted twelve convolutions understand unfolding vaulted chambers vehicles Vishnu word World Saviors

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The religions of the ancient world were all based upon nature-worship, which in a degenerated form has survived to our own clay as phallicism. The worship of the parts and functions of the human body began in the later Lemurian period. During the Atlantcan epoch this religion gave place to sun-worship, but the new faith incorporated into it doctrines many of the rituals and symbols of the previous belief. The building of temples in the form of the human body is a custom common to all peoples. The Tabernacle of the Jews, the great Egyptian Temple of Karnak, the religious structures of the Hawaiian priests, and the Christian churches laid out in the form of the cross, are examples of this practice. If the human body were laid out with the arms spread in the shape of any of these buildings, it would be found that the high altar would occupy the same relative position in the building that the brain occupies in the human body.

Every organ of the physical body is reproduced in the brain, where it can be traced by the law of analogy. There are two embryonic human forms, one male and the other female, twist- ed together in the brain. These are the Yin and the Yang of China, the black and white dragons biting each other. One of these figures has as its organ of expression the pineal gland, and the other the pituitary body. These two ductless glands are well worth consideration, for they are very impor- tant factors in the unfolding of human consciousness. It is known that these glands are larger and more active in higher grades of mentality than in those of lower quality, and in cer- tain congenital idiots they are very small. These two little glands are called the head and the tail of the dragon of wisdom. They are the copper and zinc poles of an electric circuit which has the entire body as a battery.

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My dilemma is usually that I like stupid shit or sometimes sound dumb (first impressions), but when people get to know me, they realise I am way smarter, and that means I initially attract the wrong type of person.

But I've accepted it because I usually can't stand people who like all the high-brow, obscure, esoteric shit I like.

For the most part.

― c21m50nh3x460n, Friday, November 1, 2013 4:20 PM (54 minutes ago)

the wrong type of person

do you know borges

he's kind of obscure

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Naked mole-rats (Heterocephalus glaber) are virtually hairless and sightless mammals that live in large subterranean colonies in northeastern Africa. H.glaber are particularly interesting because they are eusocial: within a colony, only one female and her 1-3 mates reproduce, and the young from previous liters maintain and defend the colony and assist in rearing newborns as do workers in colonies of the social insects (1-6). Despite intense interest in this remarkable mammal, the genetic structure of naked mole-rat colonies is unknown. A knowledge of intracolony genetic relatedness, in particular, is essential for understanding whether or not close kinship underlies the extreme reproductive selflessness (altruism) displayed by subordinate mole-rats.

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Greetings From J-List
11/20/2013

One of the more welcome developments in the anime world has been the return of Sailor Moon merchandise after an absence of more than a decade. Despite its huge impact on the world of anime, calling millions of new fans into the genre and introducing more than a few to the concept of "cousins with benefits," the franchise was allowed to die completely in Japan as Toei moved on to other shows like Ojamajo Doremi and Pretty Cure. Like fans of the original Star Trek series, which was snatched away unkindly in 1969, Sailor Moon's fans both in Japan and around the world kept the faith, expressing their love of the characters with fanart and, ahem, doujinshi. I might have helped the cause of Sailor Moon in some small way, when I visited an industry convention two years ago and happened to see a young employee from Toei. I buttonholed him, and explained about how there's a worldwide generation of fans in their 20s who want to have cool Sailor Moon products to buy and new Sailor Moon to watch on TV. Many of these fans have becomes mothers by now, I explained, and they want to share their love of Sailor Moon with their daughters, making costumes and memories together. (Nothing warms me more than the thought of mothers and daughters become closer thanks to Sailor Moon.) J-List's buyer for bento products and traditional Japanese products is Mai-chan, and she's in charge of stocking Sailor Moon products, too. It's a real joy for her because she grew up loving the show, and never dreamed there could be thousands of fans all over the world who feel the way she does.

I'm a big fan of Japan's bathing culture; we're very happy to see the return of Sailor Moon products!

Like many people in Japan, I am a 風呂人 furo-bito, or a person who likes taking baths in natural hot springs (onsen in Japanese, pronounced own-sen), and wherever I drive I've got a bath kit with towel, razor and toothbrush in the car with me. Just as saunas are important to people in Nordic countries in Europe, volcanic hot springs are almost a national treasure in Japan, and many existing onsen towns have a history that goes back 1000 years or more. Most hot spring baths have a official-looking sign posted somewhere describing the chemical make-up of the water and affirming that it is a true volcanic hot spring, since some establishments have gotten in trouble buy promoting boiler-heated baths as natural. It's also common to see signs boasting of all the ailments that will be cured by a sitting in a given bath, including rheumatism, chills, muscle or joint pain, skin problems, cramped shoulders, sleeping disorders, and even anemia. One famous image associated with Japan's culture of bathing is the "onsen mark," the official icon used to denote the presence of a public bath on maps.

One of the cuter -- or possibly creepier -- things that Japanese girls do is refer to themselves in the third person, done by Fuko from Clannad After Story, Katyusha from Girls und Panzer and Misaka's clone sisters from A Certain Scientific Railgun. Usually, Japanese girls will use their own names in place of a first-person pronoun at a young age, then when they start school and begin interacting with other girls will switch to atashi, a feminine version of watashi, the most common word for "I" in Japanese. (Some will opt for the slightly masculine-sounding boku, and the Japanese word for "tomboy" is bokukko or "girl who uses boku to refer to herself.") My daughter is almost 17 and still refers to herself by her own name. When I asked her about this, she told me, "Well, I can't go around calling myself atashi [I]. It would sound too grown-up, and it wouldn't go with my personality at all." It's really amazing how the Japanese have been able to make a simple concept like "I" so incredibly complex.

We love visual novels in all their forms, and one game we like a lot is If My Heart Had Wings (Japanese title この空に翼を広げて Kono Sora ni Tsubasa o Hirogete), a great story about youth and love and dreams. The game is available in convenient download or shrinkwrapped package editions.

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http://blogs.law.harvard.edu/houghton/2014/06/04/caveat-lecter/

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Albrecht Dürer, Melencolia I (1514)

2. Climatology in the Islamic Period

According to Honigmann, casual climatology was totally eradicated in Syriac thought, as a result of Bardesanes' campaign against it. Hence, he argues, the Arabs, who became acquainted with climatology from the Syriac scholars, via the Persians, received only geographical climatology, meaning the theory of the seven climates. In point of fact, however, astrological climatology does resurface in the Islamic period, namely in the Encyclopedia of the Ikhwan al-Safã, the seven climates differ from one another with regard to the duration of the longest day, the physiques of human beings, and their relationship to the seven planets. For example, human beings who live under the dominion of Mars are red, while those who live in the climate of Venus are white. The fact that Maimonides and others refer to astrological climatology confirms that it was known in the Islamic age.

[...]

The Ikhwan al-Safã, who were proponents of astrological climatology, as mentioned above, may have been influenced by Hippocrates' On Airs, Waters, and Places as well. They hold that the land of the prophets and philosophers is exceedingly blessed because it is located in the fourth climate, that is, in the center of all the climates. They are referring to Iraq, of course. The view that the temperate climates are the best can also be found in al-Fârâbï and Avicenna. Maimonides, in Pirqey Moseh [§ 25 (58)] mentions al-Fãrãbi's opinion:

Abu Nasr al-Farabi has mentioned, in the Book of the Letters, that just as people of the temperate climates are more perfect in their intellect and more handsome in their physique in general - meaning that they have a more orderly character, are more handsome in the proportion of the limbs, and are more even-tempered than the people of the distant climates in the far north and south--; so too the articulation of the letters by the people of the temperate climates and the movements of their speech organs are more balanced and closer to human speech, and the articulation of the letters and movements of their speech organs are more balanced, than are those of people of the climates at the remote poles and their languages, as Galen mentioned.

"The Treasure Trove: Judah Halevi's Theory of Climates," by Alexander Altmann, Aleph, No. 5 (2005), pp. 215-246
Stable URL: http://www.jstor.org/stable/40385835

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Worshipful Master, Pete K.

The Lodge Vision

No. 123 F. & A. M. in Healdsburg California is a sanctuary for all good men who desire to be even better than they are now. A place free of religion and politics yet fortified with spiritual pursuit and diplomacy. It is not a charity, a self help group, a sobriety club, or a gentlemen's lounge. No. 123 is a modern manifestation of the oldest mystery school tradition......Erected through the gentle Craft of Freemasonry. It is not puffed up. Our casual flare and humorous fellowship outside the Lodge is rivalled only by our positively strict observance of ritual and masonic restoration. We are elite, but not elitists!

"Every candidate for the Mysteries of Masonry, at the proper time and in the appropriate manner, should be taught the truth that the *rite of Initiation* means much more than a formal ceremonial progress through the Degrees. In fact, one may receive the entire work, conferred under the most favorable circumstances, and by competent officers, and yet not perceive the true Masonic *light,* which the symbols and allegories are designed to conceal, as well as to reveal. *Initiation* is to be attained only after real labor, deep study, profound meditation, extensive research and a constant practice of those virtues which will open a true path to moral, intellectual, and spiritual illumination. "Masonry does not expound the truths concealed in her emblems. It displays the symbols and may give a hint here and there concerning some characteristic of its several meanings, but it must remain for the Neophite to search out for himself the more hidden significations."

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According to figures published by the Vietnam Helicopter Pilots Association, 7,013 Huey’s logged 7,531,955 hours of flight time. The VHPA speculates that no other aircraft in the history of warfare has logged that much combat flight time. 3,305 of those helicopters — nearly half of them — were shot down.

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A game of tennis in 1616, as depicted in a “Friendship Book” from 17th-century Germany. Learn more here: http://buff.ly/1AbKaDf

le <3 de dames G= le O+

drash have u seen this thread? wonders of the natural world, illustrated

i had not, thank you!

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cross-reference to
They caulin' me! Notable people born 'in the caul'
& other threads

cover, covering, veiling, cloak, curtain, hood, mask, mantle, blanket, scarf, screen, disguise, film, blind, shade, canopy, shroud, purdah, chadar, yashmak, kalyptra, wimple, chrismal, lambrequin, mantilla, kiss-me, kiss-me-quick, weeper
old vail, caul, scene, volet; Spenser veale, vele

Only the caul knows his thousandfirst name, Hocus Crocus, Esquilocus, Finnfinn the Faineant, how feel full
foes in furrinarr!

“His fear of the butterfly was in every respect analogous to his fear of the wolf; in both cases it was a fear of castration…. He was also informed that when he himself was three months old he had been seriously ill.. that his winding-sheet had been got ready for him…. The world, he said, was hidden from him by a veil; and our psychoanalytic training forbids our assuming that these words can have been without significance or have been chosen at haphazard. The veil was torn, strange to say, in one situation only; and that was at the moment when, as a result of an enema, he passed a motion through his anus. He then felt well again, and for a very short while he saw the world clearly. The interpretation of this ‘veil’ progressed with as much difficulty as we met with in clearing up his fear of the butterfly. Nor did he keep to the veil. It evaporated into a sense of twilight, into ‘ténèbres,’ and into other impalpable things. It was not until just before taking leave of the treatment that he remembered having been told that he was born with a caul…. Thus the caul was the veil which hid him from the world and hid the world from him. The complaint that he made was in reality a fulfilled wish-phantasy: it exhibited him as back once more in the womb…. But what can have been the meaning of the fact that this veil, which was now symbolic but had once been real, was torn at the moment at which he evacuated his bowels after an enema? … If this birth-veil was torn then he saw the world and was re-born…. The necessary condition of his re-birth was the he should have an enema administered to him by a man…. Here, therefore, the phantasy of rebirth was simply a mutilated and censored version of the homosexual wish-phantasy…. The tearing of the veil was analogous to the opening of this eyes and to the opening of the window…. The wish to be born of his father…, the wish to present him with a child— and all this at the price of his own masculinity—… in them homosexuality has found its furthest and most intimate expression.” And this note: “A possible subsidiary explanation, namely that the veil represented the hymen which is form at the moment of intercourse with a man, does not harmonize completely with the necessary condition of his recovery. Moreover it has no bearing upon the life of the patient, for whom virginity carried no significance.” (A rather strange remark, when we are talking of someone who wanted to “return to the womb,” at least.)

The play on the idea of mask as womb and womb as mask is the primary theme in performances of miracle worker masks (figs. 6.7- 6.1 1), whose form and performance allude simultaneously to a pregnant womb that “gives birth” and to the dress of Muslim women in Purdah.

The pregnant woman in a sense becomes a mask, and indeed when a child is born in the birth caul, it is often taken by Yoruba as a sign that he should perform in a mask, if male, or become a member of a masking society, if female. Phenomenologically speaking, to mask is to conceal something. At the basis of the taboo against women wearing masks may be a tacit understanding of what Christopher Crocker (1977:59) calls the contagious power of metonymic conjunction. That is, there is an analogical relationship between a pregnant woman and a full body mask, This metonymic conjunction may explain the prevalence of African myths that attribute the very origins of masking to women (Cole 1985:15). Metaphorically speaking, woman was the original mask.

FREDS MY BROTHER. HE PROOFED IT BY CRAWLING THRU VADGINA.

― T✧✧@K✧✧.E✧✧ (T✧✧@K✧✧.E✧✧), Wednesday, August 16, 2006 8:53 PM (9 years ago) Bookmark Flag Post Permalink

http://quoteinvestigator.com/2014/05/19/geography/

drash i finally read that kachina piece which is fantastic and i thank you for sharing. the author asks:

"Should this not raise the question of the motivation and meaning of all of Hopi religious practices that are associated with kachinas? Does it not seem utterly in opposition to the abundant references which attest to the Hopi belief that the donning of a kachina mask transforms a man into a god?"

i remember a conversation some young people from chabad lubavitch were having on fb a few weeks ago about the meaning of the ideas found in more esoteric/private conversations in chabad regarding who the rebbe is. though only certain chabad groups tend to emphasize it, it is widely held to be true that the rebbe (who passed away in 1994) is the messiah/moshiach. many people will also say that they believe in one way or another that the rebbe is still alive. and there is also an idea that the rebbe represents an incarnation of god into human form. these are all obviously difficult ideas to understand in light of historical jewish iconoclasm - esp regarding jesus. the young ppl though were saying what i've always understood to be true - that to say that the rebbe is these things: moshiach, alive, god in human form, etc is not really to say any of them. for example, to take the claim that he's still alive, chazal says in the talmud that "yaakov avinu lo mes" "jacob our father didn't die" (Taanis 5B). what does it mean? on a simplest level that a righteous person/ Tzadik's force in our world is not diminished by their death. we know this literally to be true in the sense that great + inspiring ppl can continue to impact us long after their death. but also if you believe in a cosmology that says that this world is a facade or construction hiding the truth that everything is G-d and there is nothing but Him it is not so difficult to say also that this person is God (of course not to the exclusion of everything else also being a personification of God). i wonder if this is also true for the kachinas where the revelation is not just the disenchantment brought through the discovery that they aren't truly gods but family members, but also that what is truly godly is more sublime + complex than could originally have been taught. thoughts? hope all is well w/ u. etc. ;)

http://media.smithsonianfolkways.org/liner_notes/folkways/FW06134.pdf

i wonder if this is also true for the kachinas where the revelation is not just the disenchantment brought through the discovery that they aren't truly gods but family members, but also that what is truly godly is more sublime + complex than could originally have been taught.

yes i think that’s otm! maybe the aspect i find most fascinating
(iirc i linked this at the time sort of in response to discussion you were involved in re teaching/ transmitting religion to one's children)
do have all sorts of scattered related thoughts but don’t have capacity to sort out & articular them rn
luckily this thread is open-ended :)

as for all, it goes

(sometimes rendered mute when one feels burdened with too much to say)

Aesthetic transcendence and disenchantment converge in the moment of falling mute: in Beckett’s oeuvre. A language remote from all meaning is not a speaking language and this is its affinity to muteness. Perhaps all expression, which is most akin to transcendence, is as close to falling mute as in great new music nothing is so full of expression as what flickers out—that tone that disengages itself starkly from the dense musical texture—where art by virtue of its own movement converges with its natural element.

Suppose someone were a believer and said: “I believe in a Last Judgment,” and I said: “Well, I’m not so sure. Possibly.” You would say that there is an enormous gulf between us. If he said “There is a German airplane overhead,” and I said “Possibly I’m not so sure,” you’d say we were fairly near.

It isn’t a question of my being anywhere near him, but on an entirely different plane, which you could express by saying: “You mean something altogether different, Wittgenstein.”

The difference might not show up at all in any explanation of the meaning.

Why is it that in this case I seem to be missing the entire point?

Suppose somebody made this guidance for this life: believing in the Last Judgment. Whenever he does anything, this is before his mind. In a way, how are we to know whether to say he believes this will happen or not?

Asking him is not enough. He will probably say he has no proof. But he has what you might call an unshakeable belief. It will show, not by reasoning or by appeal to ordinary grounds for belief, but rather by regulating for in all his life.

...

What we call believing in a Judgment Day or not believing in a Judgment Day—The expression of belief may play an absolutely minor role.

If you ask me whether or not I believe in a Judgment Day, in the sense in which religious people have belief in it, I wouldn’t say: “No. I don’t believe there will be such a thing.” It would seem to me utterly crazy to say this.

And then I give an explanation: “I don’t believe in…”, but then the religious person never believes what I describe.

I can’t say. I can’t contradict that person.

In one sense, I understand all he says—the English words “God”, “separate”, etc. I understand. I could say: “I don’t believe in this,” and this would be true, meaning I haven’t got these thoughts or anything that hangs together with them. But not that I could contradict the thing.

https://nplusonemag.com/online-only/online-only/on-chernobyl/

v moving to read, thx for link

The word sêma bears not only the general meaning of 'sign' but also the specific meaning of 'tomb', which is conventionally visualized as a mound of earth (e.g. XXIII 45, the sêma 'tomb' of Patroklos, and xi 75, the sêma 'tomb' of Elpenor).

…

Sinos also points out that the hero's tomb, from the standpoint of Homeric epos, is a physical manifestation of his kléos 'glory' as conferred by poetry (e.g. iv 584). [36] The tomb shared by Achilles and Patroklos, which is to be visible not only for men of their time but also for the generations of the future (xxiv 80-84), along with the Funeral Games for [216] Achilles (xxiv 85-92), are the two explicit reasons for the everlasting kléos of Achilles (xxiv 93-94). In this context the etymology of sêma 'sign, tomb' can be brought to bear; as a 'sign' of the dead hero, the 'tomb' is a reminder of the hero and his kléos.

http://chs.harvard.edu/CHS/article/display/1289

Socrates:
You mean “body” (σῶμα)?

Hermogenes:
Yes.

Socrates:
I think this admits of many explanations, if a little, even very little, change is made; for some say it is the tomb (σῆμα) of the soul, [400c] their notion being that the soul is buried in the present life; and again, because by its means the soul gives any signs which it gives, it is for this reason also properly called “sign” (σῆμα). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe (σῶμα) for the soul, until the penalty is paid, and not even a letter needs to be changed.

http://publicdomainreview.org/collections/collection-of-pornographic-art-from-antiquity-1785/

8. Spinoza’s attitude toward the Jewish religion may quite well have been influenced by the teachers of the Spanish Portuguese Community, in 17th century Amsterdam, who expelled him. Their rigid understanding of Judaism, possibly shaped by the ideology of the Catholic Church from which they had just escaped, impelled the Ma’amad (the lay leadership of this community) to take drastic steps against Spinoza. Still, the ban was very mild compared to the auto-da-fé of the Inquisition. See Antonio Damasio’s Looking for Spinoza: Joy, Sorrow and the Feeling Brain. Dutch translation: Het Gelijk van Spinoza, Wereld Biblioteek (Amsterdam: 2004) Page 222.

i like that essay
obv letter/ spirit metaphor is potent & pervasive one in western literature
unfortunately often aligned with old/ new testament (or pharisees/ jesus, judaism/ christianity)
<3 idea of midrashic tradition & practice, find it so profound & beautiful— more ‘alive’, active, engaged, dialogic a mode of hermeneutics than anything in christian tradition imo
but had not fully occurred to me (until reading cardozo’s essay) that it’s not just mode of hermeneutics but also way to conceive relation b/w god & humans, in broader sense: not just co-creating meaning (text) but co-creating world

do u know the walter benjamin essay "On Language as Such and on the Language of Man"? he talks about adamic naming - this midrash that says that when adam named all of the animals in the torah those names - in particular the letters and sounds that formed the words - both observed something essential + critical about the animals and also created them. that the naming gave them form. it has been a while since i read it so i don't 100% remember what he does or doesn't mention but there's a tradition in judaism that when the parents of a child name that child (either at a bris for a boy or a naming ceremony for a girl) that giving of the name is a prophetic expression. u reminded me of this re god + man co-creating meaning and the world - + here the two meet where the meaning creates the world. (there's a lot of relevant midrashim that speak to this point - like that the world was created from out of the letters of the torah. there's a great chassidic story i just remembered where a guy was arguing w/ his friend and he shouts: "i'll rip you in half like a fish!" and the rebbe steps in and tells all the chassidim to hold hands and meditate and they all have a divine vision of the one guy literally tearing his friend in half like a fish and the rebbe says that everything we say occurs on some level which is why we need to be careful w/ our speech. otoh there's a famous joke about a rebbe walking down the street w/ his chossid and a bus drives by and splashes him with water. the rebbe curses the bus, "you should crash!" the chossid says, "but rebbe - all those innocent people - are you sure?" the rebbe thinks and says "yes, you are right - the bus should not crash" and then the joke ends with the teller saying: 'and a miracle occurred and the bus did not crash!')

had not read it, but fortunately was on my bookshelf
thx for leading me to it
more thoughts later
i like rebbe jokes :)

The speech of the diviner and of oracular powers, like a poetic pronouncement, defines a particular level of reality: when Apollo prophesies, he “realizes” (krainei). Oracular speech does not reflect an event that has already occurred; it is part of its realization.

The Presocratics not only had to invent a terminology suitable to describe an external world; they had initially to realize that such a “world” or a cosmos existed to be described.

Λόγος lays that which is present before and down into presencing, that is, it puts those things back. Presencing nevertheless suggests: having come forward to endure in unconcealment. Because the Λόγος lets lie before us what lies before us as such, it discloses [unveils] what is present in its presencing. But disclosure is Αλήθεια. This and Λόγος are the Same. Λέγειν lets ἀληθέα, unconcealed as such, lie before us (cf. B 112). All disclosure releases what is present from concealment. Disclosure needs concealment. The Α-Λήθεια rests in Λήθη, drawing from it and laying before us whatever remains deposited in Λήθη. Λόγος is in itself and at the same time a revealing and a concealing. It is Αλήθεια. Unconcealment needs concealment, Λήθη, as a reservoir upon which disclosure can, as it were, draw. Λόγος, the Laying that gathers, has in itself this revealing-concealing character.

For when a traveler returns from the mountain-slopes into the valley,
he brings, not a handful of earth, unsayable to others, but instead
some word he has gained, some pure word, the yellow and blue
gentian. Perhaps we are here in order to say: house,
bridge, fountain, gate, pitcher, fruit-tree, window—
at most: column, tower. . . . But to say them, you must understand,
oh to say them more intensely than the Things themselves
ever dreamed of existing.

Little existed for him but the few things
For which a fresh name always occurred, as if
He wanted to make them, keep them from perishing,

The few things, the objects of insight, the integrations
Of feeling, the things that came of their own accord,
Because he desired without knowing quite what,

That were the moments of the classic, the beautiful.
These were that serene he had always been approaching
As toward an absolute foyer beyond romance.

So in the end when one is doing philosophy one gets to the point where one would like just to emit an inarticulate sound.

Socrates:
Some other time, then, my friend, you will teach me, when you come back; but now go into the country as you have made ready to do; and Hermogenes here will go with you a bit.

Cratylus:
Very well, Socrates, and I hope you also will continue to think of these matters.

this is a real book:
http://www.amazon.com/Jewish-Japanese-Cook-Book-Raise-Wolves/dp/0399110437

14 used & new from $399.96

I ordered this book thinking that is was a jewish cookbook. But I am verry sorry that it is story and no a jewish cookbook. That is the reason I returned the book.

https://www.facebook.com/arteide.org/photos/a.1036832849671540.1073742522.126207740734060/1036833366338155/?type=3&theater

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Ethiopian Church, carved from a single piece of rock

church of saint george is probably the most photogenic but lalibela has a huge complex of rock hewn churches and old palaces/store rooms/houses with rabbit warren tunnels. been in continuous use for a thousand years and v well known tho so esoteric status denied

Looking at a range of human weights between 60 kilograms to 100 kilograms, consuming between 54 and 91 bars Scharffen Berger 82% Cacao Extra Dark Chocolate would allow an individual to reach the LD50 for humans. That's seven kilograms of chocolate for a person weighing 60 kilograms and 12 kilograms for someone weighing 100 kilograms. Eating 12% of your body weight in chocolate is an unusual way to shuffle off this mortal coil, but possible.

dope death

https://scontent-lga3-1.xx.fbcdn.net/hphotos-xlf1/t31.0-8/12696929_10150664604924963_2134707593212601010_o.jpg

http://i1.wp.com/ultraculture.org/wp-content/uploads/2016/03/david-chaim-smith-2.jpg?w=1000

by the author of: http://www.amazon.com/The-Kabbalistic-Mirror-Genesis-Commentary/dp/1620554631
more of his work: http://ultraculture.org/blog/2016/03/23/david-chaim-smith-occult-artwork/

http://i1.wp.com/ultraculture.org/wp-content/uploads/2016/03/david-chaim-smith-1.jpg?w=1000

Our idea of dirt is compounded of two things, care for hygiene and respect for conventions. The rules of hygiene change, of course, with changes in our state of knowledge. As for the conventional side of dirt-avoidance, these rules can be set aside for the sake of friendship. Hardy’s farm labourers commended the shepherd who refused a clean mug for his cider as a ‘nice unparticular man’:

‘“A clane cup for the shepherd,” said the maltster commandingly. ‘“No – not at all,” said Gabriel, in a reproving tone of considerateness. “I never fuss about dirt in its pure state and when I know what sort it is . . . I wouldn’t think of giving such trouble to neighbours in washing up when there’s so much work to be done in the world already.”’

In a more exalted spirit, St. Catherine of Sienna, when she felt revulsion from the wounds she was tending, is said to have bitterly reproached herself. Sound hygiene was incompatible with charity, so she deliberately drank of a bowl of pus.

Whether they are rigorously observed or violated, there is nothing in our rules of cleanness to suggest any connection between dirt and sacredness. Therefore it is only mystifying to learn that primitives make little difference between sacredness and uncleanness.

The Witchcraft Act (9 Geo. II c. 5) was a law passed by the Parliament of the Kingdom of Great Britain in 1735 which made it a crime for a person to claim that any human being had magical powers or was guilty of practising witchcraft. The maximum penalty set out by the Act was a year's imprisonment.

It thus marks the end point of the period Witch trials in the Early Modern period for Great Britain and the beginning of the "modern legal history of witchcraft", repealing the Witchcraft Acts which were based on a widespread belief in the genuine existence of magic and witchcraft.[1]

The law was described as "a heavy-handed piece of Enlightenment rationalism", reverting to the view of the medieval Church[2] that witchcraft and magic were illusory, treating as an offence not the supposed practice of witchcraft but the superstitious belief in its existence.[1] .....

The Witchcraft Act is still in force in Israel, having been introduced into the legal system of the British Mandate over Palestine; Israel gained its independence before the law was repealed in Britain in 1951. Article 417 of the Israeli Penal code of 1977, incorporating much legislation inherited from British and Ottoman times, sets two years' imprisonment as the punishment for "witchcraft, fortune telling, or magic for pay".[10] The law in Israel applies only to practitioners of witchcraft who charge a fee.

https://www.youtube.com/watch?v=Nm15Qb4NFwg

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During each vacuum decay test, isolate the system from the vacuum pump and wait to see if the pressure rises (water is boiling off). Because the quantity of gas trapped in the system is essentially zero, you don't need to make any compensation for temperature changes.

If you see an increase in pressure, the system could have a leak, but this is very doubtful since you have already passed the pressure decay leak test with the system at a much higher pressure, unless it was a low pressure system. If the pressure increases to a point and then stops at some point either above or below 0 psig, this indicates that water (if below 0 psig) or refrigerant (if above 0 psig) is still evaporating. Only if the system had a leak would the pressure increase stop at 0 psig (atmospheric pressure).

If the pressure increases above 0 psig, refrigerant is still trapped in the system. The refrigerant could be trapped in or under any oil in the system. The trapped refrigerant is continuing to evaporate, which causes the vapor pressure to rise above ambient pressure.

If the pressure rises from the initial deep vacuum but stops at some vacuum level below ambient pressure, water is probably trapped in the system. Table 11 provides the saturation pressure/temperature chart for water at different evacuation levels.

http://i.imgur.com/1r4EsIm.jpg

this is my life now btw ama

https://c5.staticflickr.com/6/5531/30525603876_2f3ab52093_h.jpg

https://www.facebook.com/BenjaminaAnya/posts/10156019186498344

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<3

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i highly recommend this interview
https://kavvanah.wordpress.com/2019/07/27/interview-nathaniel-berman-divine-and-demonic-in-the-poetic-mythology-of-the-zohar/

One of the main themes of the book is that the literary techniques used to construct a cosmos split between divine and demonic also undermine that very distinction. Such techniques include the portrayal of divine and demonic entities as linguistic and phenomenal twins. Divine and demonic personae as portrayed as continually engaged in intimate relations. Zoharic writers portray these relations in vivid and, again, theologically shocking images. Divine and demonic personae are depicted as born from the same gestational processes taking place in the “Supernal Mother” (Ima Ila’ah); divine and demonic personae are depicted as engaged in nurturing, “suckling” relationships (yenikah) with each other; divine and demonic personae are depicted as engaged in sexual relationships with each other. One consequence of these diverse processes is a variety of divine/demonic confusions.

A particularly dangerous set of phenomena are portrayed in myths that I call “aggressive enclothing” and “impersonation.” These phenomena are emphasized in the Tikkune Ha-Zohar and Ra’ya Mehemna, two anonymous works written slightly after the bulk of the Zoharic literature.

Such myths portray assaults by a demonic entity or persona, which take the form of “enclothing” a divine core with a demonic exterior. This “enclothing” results in a capture of the divine by the demonic and the emergence of an entity which is an ontological mixture of the two.

These kabbalistic myths draw on far older rabbinic tales of “talking idols.” Those tales depict two notorious idol-makers, Jeroboam and Nebuchadnezzar, placing the divine name in statues, enabling the latter to proclaim, “I am the Lord thy God.” Even in the rabbinic tales, the perverse phenomena are not merely magicians’ illusions, but emerge from the real subordination of a divine power to the nefarious purposes of a wicked human being. In the kabbalistic re-appropriation of these tales, it is the demonic itself which assaults the divine with its aggressive acts of enclothing.

The danger of confusion posed by aggressive enclothing becomes most acute when it is combined with the twinning phenomena I described earlier. If the entity doing the enclothing is indistinguishable from that which is enclothed, the task of telling divine from demonic, good from evil, becomes almost impossible.

A world in which such impersonation becomes pervasive is a horrifying prospect: the difference between good and evil, friend and foe, God and the Devil, becomes impossible to determine with certainty. Self and Other are at their most antagonistic, and yet at their most indistinguishable. Such a vision is, in fact, the stuff from which many a fictional tale of horror is made; it also corresponds to the terrifying existential dilemmas portrayed by many a modern philosopher.

And yet: the etiology provided by Zoharic mythology of this horrifying vision also hints that such a world is but one step away from redemption. Zoharic mythology shows that the possibility of a world of simulacra lies in the shared origins, desires, and sustenance of divine and demonic. These twins are locked in lethal embrace precisely because of their tragic cognitive and ontological separation, a separation with a history, a reversible history. The aggressive mirroring or even coercive amalgamation of divine and demonic may prove to be a monstrous, reified form of the primordial indifferentiation out of which they both emerge, and thus a promise of redemption in grotesque form.

What does drink goon slay poon mean

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