Esoteric Philosophy

This paper provides an initial, multidimensional map of the complex relationships among consciousness, mind, brain and the external world in a way that follows both the contours of everyday experience and the findings of science. It then demonstrates how this reflexive monist map can be used to evaluate the utility and resolve some of the oppositions of the many other “isms” that currently populate consciousness studies. While no conventional, one-dimensional “ism” such as physicalism can do justice to this web of relationships, physicalism, functionalism, dualism, neutral monism, and dual-aspect monism can all be seen to provide useful ways of understanding different aspects of the relationships among consciousness, mind, brain and the external world when these are viewed in either a first- or a third-person way from within this web of relationships by sentient creatures such as ourselves. For example, physicalism and functionalism provide a useful understanding of consciousness, mind, brain and external world when viewed from a third-person perspective, while neutral monism provides a useful way of understanding first- versus third-person views of external phenomena. On the other hand, dual-aspect monism provides a useful way of understanding first- versus third-person views of mind, including Eastern versus Western views of mind.  Dual-aspect monism also provides a useful understanding of the “unconscious ground of being” that gives rise to, supports and embeds all these observable phenomena. For an integrated understanding one needs to understand how these phenomena and relationships combine into an integrated whole.

Onze huidige cultuur, met name de alomtegenwoordige beeldcultuur, lijkt meer dan ooit aan verstilling toe. We leven meer dan ooit in een constante toevloed, een total flow van beelden en geluiden, waarin nauwelijks nog plaats is voor verstilling. We worden overspoeld door een ware beeldenstorm, die ons tijd noch ruimte laat om het beeld tot ons te laten doordringen. Op televisie bijvoorbeeld laat de snelheid van het beeld zelfs geen ruimte meer voor het ogenblik: het ene beeld kondigt permanent het volgende beeld aan, het beeld zelf, de oogopslag, vervluchtigt en lost op als damp in de ether. Als er al van enige dichtheid of densiteit sprake is, dan is het de kijkdichtheid, de dictatuur van de kijkdichtheid, die steeds opnieuw op de consumptie van het beeld is gefixeerd, deze aanzwengelt, maar tegelijk elke verdieping van of in het beeld onmogelijk maakt.

Platone agli amici e ai familiari di Dione con l'augurio di felicità. Mi avevate comunicato che avrei dovuto ritenere i vostri progetti in tutto uguali a quelli di Dione, e mi chiedevate anche di essere al vostro fianco [324 A] per quanto potevo con l'azione e la parola. Ed io, se la vostra mente e il vostro cuore sono gli stessi di quelli di Dione, non ci penso due volte a unirmi a voi, altrimenti dovrò rifletterci molto. Ora, dunque, vorrei dirvi quel che pensava e desiderava, dato che lo conosco bene e non per sentito dire. Quando io arrivai la prima volta a Siracusa avevo all'incirca quarant'anni -, Dione aveva l'età che oggi ha Ipparino, e proprio allora maturò quell'idea che in seguito non mutò più: era convinto, cioè, che i Siracusani meritassero la libertà, sotto la guida delle migliori leggi. A tal punto non c'è nulla di strano che un qualche dio suggerisse il medesimo progetto politico anche ad Ipparino. Comunque è importante che giovani e non giovani ascoltino il modo in cui si formò questo pensiero. Cercherò dunque di illustrarvelo fin dall'inizio, approfittando di questa occasione propizia. La vocazione politica del giovane Platone e le sue delusioni Da giovane anch'io feci l'esperienza che molti hanno condiviso. Pensavo, non appena divenuto padrone del mio destino, di volgermi all'attività politica. Avvennero nel frattempo alcuni bruschi mutamenti nella situazione politica della città. Il governo di allora, attaccato da più parti, passò in altre mani, finendo in quelle di cinquantun uomini di cui undici erano in città e dieci al Pireo; ciascuno di questi aveva il compito di presiedere al mercato e aveva incarichi amministrativi. Al di sopra di tutti c'erano però trenta magistrati che erano dotati di pieni poteri. Caso volle che fra questi si trovassero alcuni miei parenti e conoscenti che non esitarono a

La Via tradizionale richiede di essere direttamente sperimentata come processo evolutivo concreto, del quale abbiamo testimonianze precise:
“..vi sono sempre stati e vi sono degli esseri che hanno svelato, in quanto lo vivono, e non teoricamente o illusoriamente, questo asserto di verità tradizionale, cosicché la verità è provata sperimentalmente.”
La grandezza dell’Opera è anche l’essere uno strumento a disposizione di tutti coloro che intraprendono la via dello Yoga:
“L’insegnamento della Gītā può essere valido ed essenziale per tutti: occorre meditarlo profondamente, perché lo Yoga di qualunque  forma e grado non può prescindere dalla meditazione. Dalla  corretta meditazione nasce il riconoscimento della retta azione.”
Via di illuminazione dalle molteplici prospettive contenute Tradizione, :
“La Gītā costituisce una Dottrina sintetica (non sincretica) che conduce dalle tenebre alla luce, dalla morte alla vita, dal divenire all’essere, dall’avidyā allo jñāna, dal relativo impermanente all’assoluto incondizionato, dall’apparenza a ciò che é.”
Da cui il sottile ma saldo legame che unisce gli Yogasūtra alla Gītā visibile se ci si pone in modo fattivo nella prospettiva dell’insegnamento tradizionale:
“La Tradizione, con le sue varie scienze, indica la via dell’assoluto e degli universali che va investigata seriamente ed esperita. Lo Yoga è scienza e filosofia, è teoria e pratica, è mente e azione.”

Shamati is the most valuable book in the world, because it has the power to bring a person to the purpose of his life. Shamati is the main Kabbalistic source text. It contains all the foundations of man’s spiritual work. The articles contained in this book summarize everything one needs to enter the Upper World. They encompass the infinite depth of all 125 degrees that a person can and must go through in his spiritual path, whose summit is the goal of creation. This book is the most special book in the world, because no book in the entire history of mankind has gone deeper into man’s spiritual work.
source:
https://laitman.com/2008/08/shamati-the-most-valuable-book-in-the-world/

Lo Shamati è il libro più prezioso del mondo, perché ha il potere di condurre una persona allo scopo della sua vita. Lo Shamati è il testo kabbalistico più importante. Nei suoi contenuti si trovano le basi del lavoro spirituale dell’uomo. Gli articoli che si trovano in questo libro riassumono tutto ciò di cui si necessita per entrare nel Mondo Superiore. Comprendono l’infinita profondità dei 125 gradi che una persona può e deve attraversare nel suo cammino spirituale, la cui cima è lo Scopo della creazione. Questo è il libro più straordinario del mondo, perché nessun altra opera nella storia dell’umanità è penetrata tanto profondamente nel lavoro spirituale dell’essere umano.
fonte::
https://laitman.it/2010/04/24/shamati-il-libro-piu-prezioso-del-mondo/

This chapter aims at pointing out the correspondences between the transformative Five Percenter process of self-cultivation outlined in the Supreme Mathematics and previous interpretations articulated and transmitted in the sapiential traditions of Islam, Christianity, or Taoism.

This article addresses three ideas: mystical experience, the evolution of consciousness, and gnosis. There are different interpretations of these ideas, so I begin by saying how I intend to understand them. Mystical experience I see as a wider, broader, deeper perception of things and their relations than our usual limited view allows. It provides an ‘unitive’ and ‘participatory’ form of consciousness, in which the usual ‘subject/object’ divide has dissolved. The evolution of consciousness is the notion that our present consciousness is not consciousness per se, but has been arrived at over time. This suggests that there have been other forms of consciousness before it. As Barfield and others have suggested, earlier peoples not only had different ideas about the world than we have, they also saw a different world than we do. This suggests that the consciousness of people of a future time may also differ from ours. Gnosis I see as the cognitive character of mystical consciousness, th...

In einem trivialen Verständnis bedeutet Mystik das, was die Religionen der Erde jenseits ihrer institutionell-dogmatischen Ausprägungen miteinander verbindet. Inwieweit ein solch entkontextualisierter Mystik-Begriff wissenschaftlich vertretbar ist, soll genauso diskutiert werden wie die christlichen Voraussetzungen und Möglichkeiten einer sinnvollen Verständigung über fremde mystische Überlieferungen im interreligiösen Dialog. In diesem Zusammenhang sollen zwei theologische Ansätze (Josef Sudbrack und John Hick) näher besprochen werden, um zu zeigen, wie die (christliche) Theologie der Religionen über die Rolle und den Stellenwert der Mystik in der interreligiösen Verständigung urteilt. Es wird sich dabei zeigen, dass in der Einstellung außerchristlichen mystischen Überlieferungen gegenüber dieselben Dichotomien obwalten wie in der Beurteilung von nichtchristlichen Religionen: Schroffe Ablehnung des fremden Mystischen bei zeitgleichem Anspruch auf die Exklusivität der eigenen mystischen Tradition ist eher untypisch; inklusivistische und pluralistische Tendenzen sind desto häufiger anzutreffen. Vor diesem Hintergrund stellt sich die Frage, ob sich in der eigenen zweitausendjährigen Theologiegeschichte einen Ansatz findet, der nicht nur die zum Dialog erforderliche Offenheit fremden religiösen Überlieferungen gegenüber aufweist, sondern auch ein wissenschaftlich verantwortbares Umgehen mit der eigenen Tradition ermöglicht. Dabei geht es um den Ansatz der Negativen Theologie, dem beim rechten Licht gesehen sowohl das Absolutheitsdenken als auch der religiöse Relativismus fremd sind.

Esistono mondi che prendono forma nello spazio mentale, si trasformano in immagini, idee, simboli, pensieri, storie e parole per poi inserirsi nella realtà esterna nella forma di oggetti concreti, nel nostro caso un libro. Il libro viene poi letto, si diffonde insieme alle idee in esso contenute che divengono parte di una cultura, del pensiero di un epoca. A differenza di quel compilatore di grossi libri, descritto da Jorge Luis Borges nella prefazione a Finzioni, il cui faticoso delirio dispiega in cinquecento pagine un concetto la cui perfetta esposizione richiederebbe cinque minuti, lo scrittore argentino ha preferito invece scrivere su “libri immaginari, articoli brevi”. Tra questi è il racconto su cui concentreremo la nostra attenzione seguendo le tracce di un mondo immaginario: Tlon, Uqbar, Orbis Tertius .

Con questo breve intervento, destinato ai lettori italiani, riportiamo uno stralcio in bozza tratta dal testo, in corso di redazione:
Dall’Uno della Tradizione ai Sistemi Aperti, Patañjali Yogasūtra. Il “punto di vista” dello Yoga Vol I -Yama e Niyama, delle astensioni e delle osservanze.
I. K. Taimni ha scritto numerosi testi sulla filosofia Hindū, tra i quali quello sugli Yogasūtra di Patañjali. Si tratta, anche in questo caso, di un testo basilare la cui lettura è fonte di spunti di riflessione e meditazione di grande respiro. Molti dei Significati più complessi degli Yogasūtra sono indagati in profondità, descritti in modo chiaro e incisivo. Abbiamo pertanto ritenuto doveroso sviluppare un contributo adeguato, facendo riferimento diretto all’edizione originale in lingua inglese . Nella traduzione delle citazioni, riportata in nota, si è cercato di restare aderenti al testo originale, inserendo tra parentesi quadra chiarimenti ritenuti utili, indirizzati soprattutto a chi presta attenzione alla Via iniziatica tradizionale. Ci si è sentiti autorizzati a praticare tale metodo da quanto scritto da Taimni nell’introduzione dove, dopo aver rammentato le recenti scoperte scientifiche e la loro coerenza con i principi già enunciati dallo Yoga nell’antichità, fa un richiamo al concetto ermetico “Come in alto così in basso”. La lettura integrale del testo di Taimni, che confidiamo i lettori siano stimolati a compiere, si ritiene particolarmente fruttifera per ogni ricercatore che ha intrapreso la Via Tradizionale, specificatamente quella del ramo Occidentale. E’ una lettura istruttiva che, pur nel rispetto integrale delle peculiarità e scevra da ogni facile suggestione di sincretismo, pone domande profonde su molti degli aspetti maggiormente critici dell’attuale situazione di diffuso degrado.

ТОЛЬКО ОЗНАКОМИТЕЛЬНЫЙ ФРАГМЕНТ, электронная версия не распространяется.

Три английских трактата об алхимии: Прайс Дж. Эксперименты с меркурием и серебром. Бойль Р. Отчет о деградации золота. Уолл М. О происхождении и давности символов в астрономии и химии / Пер. с англ., коммент. и предисл. Ю. Ф. Родиченкова; послесл. М. Ю. Родыгина. — СПб.: Издательство «Академия исследования культуры», 2020. — 164 с.: ил. — (Серия Librarium Aureum. Opus Minus). ISBN 978-5-6045100-0-1

Авторы этих трактатов известные английские ученые XVII–XVIII веков, члены Лондонского королевского общества: молодой доктор медицины и искусный химик Джеймс Прайс написал отчет о своих экспериментах по превращению ртути в золото; прославленный Роберт Бойль, один из основателей современной химии, повествует о деградации золота в неблагородный металл, то есть о трансмутации наоборот, а доктор Мартин Уолл, обращаясь к древним текстам и изображениям, рассказывает о происхождении астрологических и алхимических символов планет.

Оглавление:

Ю. Ф. Родиченков. Три эпизода истории алхимии  ............. 4

Дж. Прайс. Отчет о нескольких экспериментах с меркурием, серебром и золотом, проделанных в Гилфорде в мае 1781 года в лаборатории Джеймса Прайса, доктора медицины, члена Королевского общества, ему
предшествует сокращенный отчет Бойля о деградации
золота  .................................................................................. 13
Введение .............................................................................. 16
Краткое изложение отчета Бойля о деградации золота 25

Р. Бойль. Отчет о деградации золота ............................. 27
Исторический отчет о деградации золота ............. 29

Дж. Прайс. Эксперименты с меркурием и серебром... 56
Эксперимент I ............................................................. 56
Эксперимент II  ........................................................... 61
Эксперимент III........................................................... 63
Эксперимент IV........................................................... 63
Эксперимент V............................................................ 64
Эксперимент VI .......................................................... 68
Эксперимент VII ......................................................... 71

М. Уолл. О происхождении и давности символов в астрономии и химии ...77

М. Ю. Родыгин. Научное искусство алхимии...................... 150

Приложение. Британские аптекарские меры веса .............. 159

Recent years have seen the flourishing of research on Lithuanian Kabbalists in the nineteenth and twentieth centuries, to the point that some scholars speak of a defined and delineated stream of Kabbalah, a school unto itself dubbed "Lithuanian Kabbalah." Such scholars include within this stream all those who saw the Vilna Gaon as their teacher in Kabbalah (parallel to the position of the Baal Shem Tov in Hasidism) and they ascribe to it such fixed categories as its "Articles of Faith." In their conception, this stream was part and parcel of the broader and well-known nationalist-messianic current that had its source, supposedly, in the Vilna Gaon himself; this current reached its full fruition in the twentieth century, and so too has the smaller stream within it, now a clearly defined "school," developed in various ways until the present. As if this were not enough, scholars have joined the later ideological trend which seeks to revise the history of Jewish settlement in the Land of Israel in the nineteenth and twentieth centuries in a decidedly messianic way, presenting it in a continuous line from the Vilna Gaon to the emergence of Zionism and then to the founding of the State of Israel. Again, the Vilna Gaon is not merely presented as a "herald" of Zionism but as one who encoded within his Torah the secret of redemption, the beginning of which, apparently, we are witnessing today. The article conducts a critical analysis of the concept of "Lithuanian Kabbalah," and uses as its case study the life and teachings of Rabbi Shimon Tsvi Horowitz.


בשנים האחרונות צומח ועולה מחקר סביב למקובלים בני ליטא במאות התשע עשרה והעשרים, עד שיש כאלו המדברים על זרם מוגדר ומובחן, אסכולה בפני עצמה, המכונה 'קבלה ליטאית'. בתוך זרם זה כוללים את כל אלו שראו בגר"א את מורם בקבלה, כמעין בעש"ט לחסידות, ומונים קטגוריות מקובעות של 'עיקרי אמונה' של אותו זרם הרוכב על מהלך משיחי ולאומי ידוע שמקורו כביכול בגר"א עצמו והגיע לגמר בישולו במאה העשרים. עד שנוצר בעיני כמה חוקרים מעין 'חוג' ברור ומוגדר שמתגלגל באופנים שונים עד לימינו. אם לא די בכך, הרי שהמדברים על אותו זרם קבלי רוכבים למעשה על קו אידיאולוגי מאוחר שבא לפרש מחדש את ההיסטוריה של היישוב היהודי בארץ ישראל במאה התשע עשרה ברוח משיחית וליצור מעין המשכיות מימי הגר"א עד להופעתה של הציונות ולמאורעות שהתרחשו עם הקמת מדינת ישראל. שוב אין הגר"א מצטייר רק כ'מבשר' הציונות אלא כמי שצפן בתורתו את סוד הגאולה שאנו עומדים לכאורה בפתחה. המאמר עוסק בניתוח ביקורתי של המשוג "קבלת ליטאית" וכמקרה מבחן יש כאן דיון בדרכו של ר' שמעון צבי הורביץ

Ghiaccio e fuoco, repulsione e attrazione lottano eternamente nell'Universo. Questa lotta determina la vita, la morte e la rinascita perpetua del cosmo. Uno scrittore tedesco, Elmar Brugg, ha scritto nel 1952 un'opera in lode di Horbiger, in cui dice: "Nessuna delle dottrine che spiegano l'Universo faceva entrare in gioco il principio di contraddizione, della lotta di due forze contrarie, di cui tuttavia l'anima dell'uomo si alimenta da millenni. Il merito imperituro di Horbiger è di aver risuscitato potentemente la conoscenza intuitiva dei nostri antenati attraverso il conflitto eterno del fuoco e del ghiaccio, cantato dall'Edda. Egli ha esposto questo conflitto agli occhi dei suoi contemporanei. Egli ha dato base scientifica a questa immagine grandiosa del mondo legata al dualismo della materia e della forza, della repulsione che disperde e dell'attrazione che riunisce."

Wątki orientalne stanowią istotny komponent powstających na Zachodzie nurtów myśli ezoterycznej okresu międzywojennego, a ezoteryzm polski nie był pod tym względem wyjątkowy. W tym kontekście Indie zaczęły być postrzegane jako źródło odnowy, nadzieja na obudzenie i odrodzenie Europy. Ezoterykiem, który chętnie czerpał z tego źródła wątków był jeden z najbardziej wszechstronnych przedstawicieli polskiego środowiska ezoterycznego okresu międzywojennego, lwowianin Józef Świtkowski (1876–1942). Bogactwo jego zainteresowań, a także aktywność, jaką podejmował nie tylko zresztą na polu ezoteryki, sprawiła, że był on postrzegany zarówno jako ekspert w tym zakresie, jak i swego rodzaju "zwornik" ezoterycznego Lwowa. Był on twórcą jednej z najbardziej rozpowszechnionych interpretacji jogi, którą oparł w przeważającej mierze na myśli Rudolfa Steinera. Najważniejszą pracą dotyczącą jogi, jaką przygotował Świtkowski, jest "Wstęp w światy nadzmysłowe. Radża joga nowoczesna", w którym znalazł się pełny wykład jego poglądów na temat jogi - tak teoria, jak i wskazówki praktyczne.
Praca naukowa finansowana w ramach programu Ministra Nauki i Szkolnictwa Wyższego pod nazwą „Narodowy Program Rozwoju Humanistyki” w latach 2016–2019: Kultura polska wobec zachodniej filozofii ezoterycznej w latach 1890–1939 (0186/NPRH4/H2b/83/2016).

"While scientists tend to deny the possibility or viability of magic…
dear kindred,
… even while their theories increasingly demonstrate how it works, religionists usually accept the reality of magic while, most often, denouncing its use by anyone but their god/s, saints or prophets. The mythology that attends these beliefs tells us that one may use magic, perhaps even gaining fame, fortune and sensual fulfillment but in time one will always have to pay the price when the devil calls in his marker or the magic rebounds on one."

Darstellung der Elemente der "Esoterik"; trotz Überlappung der Themenbereiche bestehen massive Unterschiede zur (wissenschaftlich vorgehenden) Parapsychologie. Glaubensbereitschaft vs. wissenschaftliche Erkenntnis;  Aspekte der Psychohygiene - die Parapsychologie als Esoterik-Kritik

As the title suggests, the theme of this article is the discussion of the concept of dharma and its significance in the Mahabharata. After a general introduction, the concept of dharma is looked at in terms of Hinduism, followed by some background information about the Mahabharata as seen in the context of dharma. This is followed by a sampling and discussion of a selection of verses from the Bhagavad Gita in which the god Krishna delivers his sermon to Arjuna before the commencement of the battle of Kurukshetra. Lastly dharma is looked at in its specific sense known as Raja dharma, or the dharma of kings, in which Bhishma, a key figure of the Mahabharata instructs King Yudhisthira in making the right choice by assuming his responsibilities as king. The two sermons, one delivered by Krishna, the other by Bhisma, are not only looked at in the context in which they took place, but also examined from our modern day perspective, and how they can possibly impact our present day lives. The conclusion briefly looks at how dharma can be understood in terms of the modern day disciple.

[The Second DAILY Invocation: To the Superior agents in Merai nicknamed Mercury; for the spiritual Monday, and not for the temporal Monday. SUNDAY is the true day Monday, given to Mercury.] O you M.10., O you M.93., O you M.21. I CALL you and invoke you by the triple and quadruple-increased power that the Eternal creator has upon his minor creature by his own power— being however, a major Superior temporal one! I am that powerful creature the Lord dedicated to be the most perfect agent to those that are temporally spiritual. Your power is bounded in its faculty of action and operation, of which the God-man of the earth was the point before his prevarication. So that you remember the truth of what I am saying to you, I reiterate to you the first commandment which was made to you by the first man, who subjected your power to his own by the power of his word! I am that first man who was presented to all of you dressed in his first virtue and spiritual power. Warning, fear and trembling are given to you, by the triple and quadruple power of the word controlling you and commanding you to obey promptly the contents of my invocation set before you in the tableau of my operation. I conjure you through all I have that is most sacred, by everything most holy, and the formidable power of O M.52. and O M.47., who preside over all of you from the angles of East and West up to your visual region; I conjure you again by the very name, Holy action of the Eternal O M.68., who presides over you from the angle of the North in your region, so that the most powerful intelligence that is innate in you now joins to my spiritual and temporal wellbeing. I compel you with all your superior powers joining you to do that commanded of you by the Eternal, his actions and operation, and to be in all the circumstances of this temporal life intimately subjected to Him

About the Prophecy of Nostradamus about the Black Pope, that doesn’t refer to a Black Pope, it s about the Spiritual Return of Baba Odùdúwà, the Ancient Yoruba Patriarch, Yoruba Christ, the Highest Soul of Evolution of this Planet. About the Curse given by the Yoruba King to his people. Also gives the prophecies that Odùdúwà gave through a Medium about this times, and how the Yoruba Spiritual tradition will spread through the Planet.

La comprensione del secondo sūtra di Patañjali è oggetto di una particolare attenzione sia da parte dei ricercatori eruditi del mondo accademico che di coloro che percorrono la Via Iniziatica.
Esiste inoltre una copiosa letteratura “divulgativa”, che  oltre ad essere manifestamente priva dei requisiti di serietà, coerenza e spesso buona fede,  è assolutamente priva di qualsiasi elemento d’interesse, sia accademico-scientifico che iniziatico.
Delimitato il campo d’indagine, è innegabile che siamo di fronte ad un tema complesso,  aperto  e per alcuni aspetti forse irresolubile. Tema da affrontare con mente ed animo sgombri da preconcetti, pronti a recepire tutto ciò che c’è di positivo, anche in ciò che appare a volte distante dal nostro sentire.

Con il secondo sūtra, infatti, Patañjali dice ciò che è lo Yoga.
Il presente lavoro è una bozza di tentativo di dialogo, contributo aperto e non dogmatico alla comprensione della quarta parola del sūtra: nirodhaḥ.
Esigenza che nasce dalla constatazione delle opinioni differenti al riguardo, quindi di interpretazioni e traduzioni dalle quali, necessariamente, discendono prospettive che influenzano l’intera opera.
Ai due limiti estremi delle interpretazioni possiamo individuare approcci apparentemente distanti, ma che riteniamo non inconciliabili, con la Speranza di poter arrivare a far si che “le parallele, all’infinito, s’incontrino”.
Riconoscendo e rispettando sia la Visione di coloro che percorrono la Via Iniziatica, quindi interpretano a partire dall’esperienza vissuta direttamente, come “stato di coscienza” trascendente (oltre le dimensioni percepibili ed osservabili con strumenti profani), sia i contributi di coloro che accostandosi ad un testo innegabilmente ‘iniziatico’,  contribuiscono con la visione di coloro che applicano,  con serietà e buona fede, gli strumenti razionali più sofisticati messi a punto nell’ambito dell’ermeneutica .
E’ un contributo ed un invito ad essere “sistema aperto”, abbattendo i confini che dividono, nel tentativo di separare lo spesso dal sottile, tendendo se non ad una possibile quanto difficile convergenza positiva, almeno ad un reciproco rispetto, oltre le dualità.

În 1978, în monografia sa dedicată lui Eliade, Ioan Petru Culianu atrăgea atenţia că René Guénon şi Julius Evola trebuie luaţi în considerare printre autorii care au contribuit la formarea teoriilor istorico-religioase ale acestuia. 1 A trebuit să treacă, însă, aproape un deceniu până când relaţiile lui cu exponenţii aşa-numitei "Tradiţii" au început a fi discutate şi analizate. Deşi se discută deja de un sfert de secol, 2 suntem încă departe de o concluzie clară sau de un consens asupra naturii raporturilor lui Eliade cu operele lui René Guénon, Julius Evola şi Ananda K. Coomaraswamy.

Source: Gallica BNF

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Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

Across the title page of the first edition of Comte de Gabalis, published at Paris in the year 1670, runs the cryptic phrase from Tertullian "Quod tanto impendio absconditur etiam solummodo demonstrare destruere est," [ When a thing is hidden away with so much pains merely to reveal it is to destroy it,] suggesting to the mind that there is a concealed mystery. Hungry souls, heeding these words, have sought and found beneath the esprit and sparkle of its pages a clue to that truth which all the world is seeking. Many readers will recall Sir Edward Lytton's citation of Comte de Gabalis in his strange novel Zanoni, certain portions of which were based upon this source. And others will remember the high esteem in which the wit and wisdom of the Abbé de Villars' masterpiece were held by litterateurs, as well as occultists, in the early years of the 18th century. Alexander Pope, in his dedication to the Rape of the Lock, the first draft of which was written in 1711, says "The Rosicrucians are a people I must bring you acquainted with. The best account I know of them is in a French book call'd Le Comte de Gabalis, which both in its title and size is so like a Novel, that many of the Fair Sex have read it for one by mistake. According to these Gentlemen, the four Elements are inhabited by Spirits, which they call Sylphs, Gnomes, Nymphs, and Salamanders. The Gnomes or Demons of Earth delight in mischief; but the Sylphs, whose habitation is in the Air, are the best-condition'd Creatures imaginable. For they say, any mortals may enjoy the most intimate familiarities with these gentle Spirits, upon a condition very easy to all true Adepts, an inviolate preservation of Chastity." Alexander Pope's poem bears the same relation to its inspiration Comte de Gabalis, that a dancing mote does to the sunbeam whose brilliance it reflects. For the reader of today this light shines, as it were, through a window fashioned in an alien age, and mullioned with a frankness of speech almost unknown in this century of conventional circumlocutions. To throw a stone at the window were ungrateful. Rather let the reader view these Discourses with sympathetic understanding of the thought of the period in which they were written. Let him regard not their letter but their word, and so justify our belief that years are past in which to point out spiritual worth wherever found is to compass its destruction, and that the day has come when we should seek to unlock the treasure of this ancient volume with a key fashioned from the Philosopher's Stone. 1 The Comte De Gabalis By Abbé N. de Montfaucon de Villars www.globalgrey.co.uk 4 The Comte De Gabalis By Abbé N. de Montfaucon de Villars www.globalgrey.co.uk rather have gone through fire than have profaned its sanctity by taking into his confidence any unworthy prince, or ambitious or immoral man, three types of persons excommunicated for all time by the Sages. Happily I am not a prince, I have but little ambition, and you will presently see that I have even a trifle more chastity than is requisite for a Philosopher. He found me to be of a tractable, inquiring, and fearless disposition. A dash of melancholy is lacking in me, else I would make all, who are inclined to blame the Comte de GABALIS for having concealed nothing from me, confess that I was a not unfit subject for the Occult Sciences. One cannot make great progress in them, it is true, without melancholy; but the little that I possess in no wise disheartened him. You have, he told me a hundred times, Saturn in an angle, in his own house, and retrograde; some day you cannot. fail to be as melancholy as a Sage ought to be; for the wisest of all men, as we learn in the Cabala 3 The Amateurs must, therefore, find fault with my Saturn and not with the Comte de GABALIS, if I prefer to divulge their secrets rather than to practise them. If the stars do not do their duty the Comte is not to blame for it; and if I have not sufficient greatness of soul to strive to become the Master of Nature, overthrow the Elements, hold communion with Supreme Intelligences, command demons, become the father of giants, create new worlds, speak with God upon His formidable Throne, and compel the Cherubim who guards the gate of terrestial Paradise to let me stroll now and then in its alleys, it is I, and I alone, who am to blame or to be pitied. One must not, on this account, insult the memory of that rare man by saying that he met his death because he taught me all these things. Since the fortunes of war are uncertain, is it not possible that the Comte may have been overcome in an encounter with some unruly hobgoblin? Peradventure while talking with God upon His flaming Throne, he could not keep his glance from straying to His face, now it is written that man may not behold God and live , had like you Jupiter in the Ascendant, nevertheless so powerful was the influence of his Saturn, though far weaker than yours, that one cannot find proof of his having laughed a single time in all his life. 4. Perhaps he merely pretended to die, as is the way of Philosophers, who feign death 5 3 THE CABALA.-Sacred book of the Jews, is an occult interpretation or key to their Scriptures, and contains explicit revelation of the art of communing with spirits. Tradition states that it has been transmitted from Adam and Abraham by a continuous chain of Initiates to the spiritual heads of the Hebrew race today. The Cabala can be read in seven different ways. Its inner mystery has never be written, but is imparted orally by hierophant to disciple. In its original form the system of esoteric Masonry was identical with that of the Cabala. 4 IT IS WRITTEN THAT MAN MAY NOT BEHOLD GOD AND LIVE.-And Moses said, I beseech thee, shew me Thy glory. And He said, "Thou canst not see my face; for there shall no man see me and live."-EXODUS xxxiii., 18, 20. in one place, only to transplant themselves to another. Be 5 PRETENDED DEATH.-When a Philosopher has passed a certain number of years in service for the uplift-ment of humanity, having fulfilled the purpose of his soul upon incarnation, he earns the right to retire from the world and to enjoy the freedom demanded for his own spiritual evolution. In the Order of the Philosophers are enrolled the names of many Brothers who have feigned death in one place or who have mysteriously disappeared, only to transplant themselves to another. The burial place of Francis St. Alban has never been divulged by those who know. Lord Bacon's death at the age of 65 is said to have occurred in the year 1626. It is 5 The Comte De Gabalis By Abbé N. de Montfaucon de Villars www.globalgrey.co.uk 12 7 MAP OF THE HOROSCOPE, see Note A Commentary Continued. Many notes relevant to the Discourses but non-essential to an understanding of their meaning have been placed at the end of the book. 8 HARMONY OF THE WORLD. Note B Commentary Continued. 9 NUMBERS OF PYTHAGORAS. Note C Commentary Continued. 10 VISIONS OF ST. JOHN.-"Now, in plain words, what does this very occult book, the Apocalypse, contain? It gives the esoteric interpretation of the Christosmyth; it tells what 'Iêsous the Christos' really is; it explains the nature of 'the old serpent, who is the Devil and Satan; ' it repudiates the profane conception of an anthropomorphic God; and with sublime imagery it points out the true and only path to Life Eternal. It gives the key to that divine Gnôsis which is the same in all ages, and superior to all faiths and philosophies-that secret science which is in reality secret only because it is hidden and locked in the inner nature of every man, however ignorant and humble, and none but himself can turn the key."-JAMES M. PRYSE. "THE APOCALYPSE UNSEALED." 11 FIRST CHAPTER OF GENESIS.-"When I find learned men believing Genesis literally, which the ancients with all their failings had too much sense to receive except allegorically, I am tempted to doubt the reality of the improvement of the human mind."-GODFREY HIGGINS. , and to make you a sharer in the wonders of His Omnipotence." 12 ORDER OF THE PHILOSOPHERS.-Deep down in the human soul is implanted that divine instinct which reveals to man his oneness with God and his fellows. And any wilful segregation of a soul, or group of souls, for the purpose of syndicating God's benefits to His children, is rightly esteemed unnatural, and is sooner or later disintegrated either by force, opinion, or the trend of human evolution which is in accord with the divine Law of Nature willing obedience from all things. The Order of the Philosophers, if not in accord with this Law, could not have endured through every age of which records exist. This organisation is is composed of those souls who have reached the crest of evolution on this planet, and who have passed beyond intellectualism into spiritual realisation. The aim of all souls who have attained to this level of consciousness is an entirely 7 The Comte De Gabalis By Abbé N. de Montfaucon de Villars www.globalgrey.co.uk 14 CARDAN AND THE SYLPHS OF CARDAN. SEE NOTE D, COMMENTARY CONTINUED. 15 AVERROES. SEE NOTE E, COMMENTARY CONTINUED. 16 WATCH The lower nature and mind. PRAY Demand and realise power to govern them. HOPE Aspire to the highest. BE SILENT Let the personality listen that it may hear the voice of the Divine Self.. But assuring me, with very great kindness, that I would lose nothing by 17 SPARK OF HIS LIGHT.-Light is used as a synonym for spiritual knowledge and evolution since, to the seer, the spirit or Solar Principle of man is at certain times actually visible as a light that " true Light which lighteth every man that cometh into the world." The spirit of the average man or woman exists, as it were, in embryo only, and appears as a dim and tiny light at some distance above the head. In the Master this light, developed, is visible as an elongated cleft flame extending upward from the centre of the forehead. This flame ever the

This paper aims to understand how the Qur’an prescribes relations between humans and animals. I discuss the Qur’anic epistemologies of morality and bring them into conversation with esoteric claims of hypernomian versus baseline morality. Various Sufi scholars consider morality to be tiered, with taqlīd serving as a baseline. This paper will argue why treatment of animals beyond what is required might be considered hypernomian and not antinomian. I seek to negate the association of hypernomian moral decisions such as vegetarianism with sacrilege by arguing why they are an extension of, and not in defiance to, shari’a morality. I reference similar delineations of that which is permitted versus that which is preferred, such as in the case of qisas and remittance. This paper will also necessarily deliberate on the meaning (or meanings) of taqwā, and how it relates to human ethical formation. 
On the level of the problematic, this paper will engage with interpretations of Genesis and the role of man as khilafa of the world, as well as the epistemological and circumstantial significances of sacrifice, personhood, dominion, property and custodianship.

— O PR. 24., O PR. 25., O PR. 26. I CALL you and invoke you as the Superior power of the immensity of your planetary region! It is in you that the Creator has based, by immutable laws, the powerful DAILY operations, action, reaction and bodily vegetation, temporal and spiritual, in support of the general body of earth and all the particular celestial bodies. It is by virtue of these same laws and powers that I CALL you and invoke you by the superior power of yours that the all-powerful God the creator has innately put in me; it is by this same power that I do command you to be always ready in the circumstances of my temporal and spiritual life to obey the commandment of the God-man of the earth: all power has been given you not only in favor of the spiritual and temporal creature, but this same power is subjected to the strength of that which the Creator has placed innate within me, O O O (the same 3 above). Hear my invocation and RESPOND to my operation! I command you to submit your power to mine so they are intimately related together in all works and any operations that I transact in this world for the benefit of my temporal and spiritual being, and for the benefit of those whom I am most interested to make worthy of the fruit of my operations. Obey my word and its divine spiritual power! Yes! I beseech you by the redoubtable word O M.6., by the ineffable word O M.68. and by the almighty invincible word O M.76., that you make to vegetate in my spiritual being and in that period I inhabit for a limited time, the different principles of divine operations that may have been dissipated in my spiritual being. I adjure you again, O, O, O (the same spirits) to bring me faithfully all the different things that you know to be necessary to me for the different operations of divine worship for which the God-man was emancipated from the divine immensity; I command you also, in support of (or on behalf of) those whom I am obliged to remind, of the same subject. I command you to manifest your divine spiritual and temporal vegetative power in the center of the tableau that I plant in front of you (indicating oneself), or the different figures I have traced, intended for your attention, that I may henceforth no longer wander in my spiritual and temporal conduct. As the product of my operation and my various invocations, these are the things that I expect and claim from the strength of your power and that of my operation, for time immemorial. Amen. Amen. Amen. Amen.

In 1728, a year after the death of Sir Isaac Newton, his protégé and ardent supporter, Dr. John Theophilus Desaguliers (1683–1744), published a poem in celebration of Newton’s mechanical Universe, titled The Newtonian System of the World, The Best Model of Government: An Allegorical Poem. The poem—reproduced on the beginning on page 99—celebrated Newtonian Experimental Natural Philosophy, Desaguliers applying Newtonian mechanics to a poetical formula that at times, struggled under the sheer weight of Newton’s immense achievements. The poem also praised the Hanoverian Monarchy of the time, and as we shall see, the ordered Universe of Newton was applied by Desaguliers in his praise of this new system of British government.

Resumo
No início do século XX surgia no Brasil, por iniciativa do teósofo Henrique José de Souza, um movimento espiritualista que ele designa como Eubiose. Fundamentado nas doutrinas e ensinamentos orientais, dinamizados e difundidos no ocidente por Helena Blavatsky, o corpo doutrinário da Eubiose promove uma nova visão dos horizontes da espiritualidade fundamentada na realidade dos Mundos Subterrâneos. Esta comunicação pretende dar a conhecer este novo paradigma do esoterismo ocidental. A Eubiose insere no pensamento contemporâneo uma linha de força que pode constituir-se como um poderoso contributo para uma visão holística do Homem, capaz de moldar o seu futuro numa perspectiva espiritual que contemple a dinâmica previsível dos acontecimentos futuros.

Abstract
In the early twentieth century emerged in Brazil, initiated by the theosophist Henrique Jose de Souza, a spiritual movement that he designates as Eubiose. Grounded in the doctrines and Eastern teachings, streamlined and disseminated in the west by Helena Blavatsky, the Eubiose's doctrinal body promotes a new vision of spirituality grounded in the Inner Earth reality. This paper aims to present this new paradigm of western esotericism. Eubiose inserts in contemporary thought a line of force that can be a powerful contribution to a holistic view of Man, able to shape his future in a spiritual perspective that contemplates the predictable dynamics of future events.

During a thirty year period Alice A. Bailey (1880–1949), in telepathic collaboration with the Tibetan teacher Djwhal Khul, wrote two dozen volumes on the origins and evolutionary development of Matter and Consciousness within our solar system, our planet, and the human kingdom. Her writings elucidate the forces and energies underlying the world of phenomena which can be consciously developed, controlled, and directed. Based on the ageless wisdom of the world’s religious traditions, yet updated for the needs of our modern intelligence, these teachings reveal a path to soul consciousness and the establishment of right human relations.
The purpose of this dissertation is to introduce Bailey’s esoteric philosophy in a way that will stimulate academic study, critique, and debate. My claim is that her writings embody a transcendent wisdom and intelligence which illuminate the problems of humanity and provide practical means for their solution.
In this dissertation I provide an overview of Bailey’s life, her worldview, and the major themes expressed in her writings. I also address criticisms of universal wisdom traditions and structural-hierarchical models of human development that have arisen in the field of transpersonal studies. The criticisms of three leading scholars in this field, Ken Wilber, Michael Washburn, and Jorge Ferrer, while not directed at Bailey’s writings, draw into question many traditional metaphysical assumptions that appear to be unwarranted in light of our modern understanding. I argue that their criticisms do not apply to Bailey’s esoteric philosophy.
I then demonstrate the strength, comprehensive logic, and moral force of Bailey’s writings by using them to outline the possibilities for reconstructing the theory of communicative rationality put forth by philosopher and social theorist Jürgen Habermas. I argue that his intuitions regarding the universal and emancipatory potentials of rationality are correct, but limited by his relatively narrow worldview, and that the force he finds inherent in intersubjective communication is a faint reflection of the transformative powers of the Soul.

Thе article discusses ideas of the concept of “transmigration of souls” in antiquity on the example of three mystical-esoteric teachings: Orphism, Hermeticism and Pythagoreanism. The single branch of development of this doctrine, its evolution and the main differences in each of the periods are defined in this article. It has been written a lot about the Orphic-Pythagorean doctrine of metempsychosis in Russian academia, but Hermeticism has almost never been regarded in this context. The purpose of this work consists on the one hand in analyzing the primary sources for the Western version of the after death transmigration of souls doctrine, on the other hand defining the influence these ideas had on later ancient mystical tradition.

Proponiamo la lettura del lavoro di Vinicio Serino  “Arturo Reghini, Pitagorico”, apparso nel 2005 come introduzione alla raccolta, curata da Moreno Neri, Per la restituzione della Massoneria Pitagorica Italiana .
Il contributo di Vinicio Serino è testo da leggere con calma più volte, assaporandone gli stimoli e scoprendone i profondi Significati. Siamo di fronte ad una sintesi viva ed efficace, utile per ravvivare l’interesse per chi già conosce la tematica, ancor più utile per i tanti che probabilmente non hanno avuto l’opportunità di affrontarla.
Ritornare alle fonti, soprattutto quando ci si trova immersi nel caos, è una necessità se si desidera proseguire il cammino con la dovuta vigilanza e perseveranza.
Tanto più quando ciò consente di riscontrare, ancora una volta, l’unicità della sorgente comune rappresentata dalla Sapienza tradizionale.