n∞made

sur les chroniques terriennes.

Mahadevi was born on December 20, 1977 in Mumbai. She was brought up in an affluent family of Indo-foreign origin and culture.

At the age of nine she discovered Osho and her spiritual journey began.
After she finished her studies, she moved to Pune to meditate in Osho’s energy field.
On April 20, 2004 she attained to enlightenment in Osho’s Samadhi hall. She calls her mystical experience “eternal death,” because all her false personalities died for eternity or she died to them.
Mahadevi emphasizes that enlightenment is a scientific fact and not mere “philosophy” as is widely believed. Her approach to life is straightforward, bold, and uncompromising. To incorporate her enlightened vision for the betterment of the society, she founded Mahadevi International Research Center (MIRC).
Through MIRC the modern mystic Mahadevi is dedicated to creating a situation for much needed new beginning, the Conscious Motherhood (MIRC-CM). At the same time, through Spiritual Science (MIRC-SS), she is also developing possibilities for the highest evolution of human consciousness — enlightenment — to become easily attainable for everybody. Thus, a new conscious humanity can evolve through the ultimate inner transformation.
Mahadevi is not only focusing on the spiritual growth of the individual, but she is very keen on a better social structure of the society by Conscious Man for Man, mankind and mother earth.

Site http://mahadevi.info

Oneness University

• Excerpts from dialogues with Sri Kalki and the discourse of Sri Krishnaji on Marth 7th, 2002 at Hyderabad

We humans live on unique and precious planet, in a solar system within a galaxy, within an universe consisting of beautiful galaxies strewn across the vastness of space. We live on the earth and we live on the edge of luminous eternity. Where exactly do we stand in the vastness of the cosmos ? Where between the quark and the quasar is our place in space and time? What is the spirituality that humanity needs to address the complex challenges that confront us all? What is the spiritual path that lead humanity in the 21st century ?

The world today dosn’t need a new religion or a new faith or cult. It needs a true spirituality. Spirituality is an art that teaches one to move and flow with life. It is an art that teaches one to convert suffering into joy.

People have spent years learning how to sing, paint, succeed in one’s own career, but never learnt this art of conferting suffering into joy. It is this that Sri Kalki teraches people, because a happy person creates a happy society, whereas un anhappy person gives pain to others. Injustice and violence is born out of unhappiness. Happiness or joy doesn’t lie outside the purview of relationships. Any disturbance in relationships is passed on to every other field of activitiy. Therefore “Life is relationships”.

Man’s endeavor in life has been to discover a state of Happiness; a Happiness that lasts. When you find this happiness without having made a compromise or a sacrifice to an ideology, you can call yourself a happy person. A person wheo experiences life completely is a truly developed individual. Now what is preventing us from experiencing this happiness? Essentially conflicting ideologies. Spirituality against materialism. Religion may have dampened the spirit for meterial life; or people have wrongly understand religion. Spirituality is an essential tool that could aid you in living a more complete life. A life not remote from the world but in the thick of the world with its enterprising activities.

Sprirituality transforms a perception, gives the knowledge of discrimination and dissolves a conflict. All one needs is a conflict free experience and this is possible if you realize your helplessness and be aware of what you are. You suffer not because of what you are but because you are constantly trying to be somebody else and there is a perpetual conflict between ‘what you are’ and ‘what you want to be’. With the absence of conflict an ordinary experience becomes an extraordinary experience.

As we move from one civilization to anothern our attitudes change, our work get changed asnd our life style changes. Trying to fit our present lifestyle into a religious framework of a bygone time would only invite more conflict. A changing lifestyle is an emergent property of changing times. It is an evolutionary process. To judge it as progression or degeneration would be an unwise attitude. It is a process. And it is so depending on multiple factors. The world we see today is a manifestation of the inner conflict. End of conflict within, is end off all conflict. Man has is own definition of spirituality. Prayer, meditation, contemplation, service and charity are deemed spiritual while the others like sleeping, eating, talking, working are supposed to be secular. But any activity done with completable attention is enjoyable. Sri Kalki always say that “Content is not important; it is the attention and awarness that matters.”

All activity is spiritual, when it is an end in itself and not a means to an end. To be spiritual, is to be happy and spirituality is the science of happyness. The problem with man today is, he seeks to understand every moment and tries to find a meaning in every experience. We have defined a purpose for our life and we would like our activities, our experiences, and our attitudes to match with that purpose. You are trying to make life sacred by giving it a direction. But what you don’t realize is experiencing is sacred, living is sacred and awarness is sacred. To completely live through our day-to-day activities is the very essence of life. To live is purpose of life.

Transreal!
Rucker, Rudy

Price: 75.00 €
Contact : yanndortin (at) gmail . com

Science fiction studies: a collection of ‘stories, essays, poems & images’ by Rucker. Includes an introduction by Robert Sheckley, numerous b /w fractal images. Modern SF.

One of 350 copies, Numbered and signed by authors.
Book Description: Englewood, CO: WCS Books, 1991, Englewood, CO, 1991.
Hard Cover. Book Condition: Very Good. No Jacket. Hard Cover. Very Good/No Jacket. First Printing. Personalized by Author. Stories, essays, poems & images. Limited edition. B&W illustrations. White covers with silver lettering. Full-color laminated thin-card dustwrapper. Clean, tight, covers bright.

First Edition, so stated and with numbering code complete with 1. 534 page hardcover of this collection of poetry, fiction and essays with Introduction by Robert Sheckley. This is copy # of 350 numbered copies signed by Rudy Rucker, his co-authors on individual stories Bruce Sterling, Paul Di Filippo and Marc Laidlaw. A Near Fine copy without dust jacket, as issued. Signed by Authors.

ISBN:1878914014

SELL LIST . Industrial / experimental / techno classics / rave / electronic body music / collectors 1980 – 1990
TAPE . LPS . VYNILS . CD

Updated February 5th 2005 . Email > yanndortin (aha) aurora8 (dot) net

Bryon Gysin/Steve Lacy – Songs (85/86) . LP Box / Coffret. Cover in very bad state / record excellent.

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The sound of planet earth. amsterdam most talented . vol.1&2. lower east side
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Vibracional essences from Iceland

A new website in progress at wessences.net

PORTABLE HOUSES
by Irene Rawlings and Mary Abel

From restored trailers to all-weather tepees, whimsical yurts, converted packing crates, modular ski pods, inflatable one-room huts, renovated train cars, vintage wooden yachts, and even a 747, Portable Houses takes you behind the scenes to meet the designers, architects, builders, and owners who will inspire you to choose the portable life. Paired with 60 color photographs of some of the world’s most ingenious portable structures, Irene Rawlings and Mary Abel illustrate how to make movable homes functional and practical by including tips on acquiring travel tools and gear, problem solving, and converting the dream into highway-legal reality. Portable Houses is sure to inspire the migratory-minded to turn ordinary modes of transportation into creative living spaces and prove that it really is possible for the dedicated, nomadic, do-it-yourselfer to make the road a comfortable home.

2004, 8½ x 8½, 96 pp., illustrated, hard cover.
Price: $ 21.95

Strange Places Where You Can Live Free
by Jon Fisher

If you think there are no more frontiers on Earth—if you think governments have got all the territory sewed up—if you think there is nowhere you can go to be free of taxes, regulations, and restrictions—then The Last Frontiers on Earth is the book for you! Jon Fisher (author of Uninhabited Ocean Islands) is one of the world’s most original thinkers when it comes to unusual ways of living, and he takes you to many strange places where the “frontier” is still as wide open as you want to make it! Contents in this amazing book include: • Antarctica • The Arctic Icecap • Floating Icebergs • SubAntarctic Islands • Floating Ocean Platforms • Living Aboard a Boat • Living as a Nomad • Deserted Islands • Underwater Habitats • Submarines • Airships • Secret Cellars • Ghost Towns • And much, much more! Each fascinating idea is discussed in detail as to what it would cost, the availability of food and shelter, climate and other pertinent factors. Freedom of choice always exists for those who seek it—The Last Frontiers on Earth is a book for freedom seekers. Revised and Updated, with current addresses and website information, this book warrants a second look.

2005, 5½ x 8½, 176 pp., illustrated, soft cover.
Price: $ 20.00

In Loompanics catalogue

Programme

TiddlyWiki

Wikito. Traducción en español en curso.

LIVRES
en français. occasion ou neuf.

Ramana Maharshi
Nisagardatta
Jean Klein
Ramesh Balsekar
Bernadette Roberts
Franklin Merell-Wolff – Occasion Abebooks
Eric Baret
Sant Kabir
LE NUAGE D’INCONNAISSANCE

The Transcendental Philosophy of Franklin Merrell-Wolff

Based on his fundamental Realizations, Wolff developed a transcendental philosophy which he distilled into three fundamental propositions. Wolff emphasizes that these propositions, like his philosophy as a whole, are conceptual symbols of an ineffable Reality. Moreover, Wolff acknowledges that the Realizations upon which his philosophy is based are not necessarily ultimate, and are authoritative only for Wolff and anyone who has had similar Realizations. Nevertheless, the philosophy has value for others who aspire to such Realization. The three fundamentals of his philosophy are as follows.
1. Consciousness is original, self-existent, and constitutive of all things.

Wolff’s term “Consciousness” here does not mean consciousness as opposed to unconsciousness. Nor does Wolff use the word “Consciousness” here as a consciousness involving any particular structure or mode of experience, such as the structure of intentionality, or the mode of our typical experience based on the distinction between subject and object. Rather, the meaning of the term “Consciousness” here is THAT which is the primordial ground and essential nature of all modes and forms of experience, both subjective and objective. In Wolff’s words, The One, nonderivative Reality, is THAT which I have symbolized by ‘Consciousness-without-an-object.’ This is Root Consciousness, per se, to be distinguished from consciousness as content or as state, on the one hand, and from consciousness as an attribute of a Self or Atman, in any sense whatsoever. It is Consciousness of which nothing can be predicated in the privative sense save abstract Being. Upon It all else depends, while It remains self-existent. Thus, Consciousness is primary, i.e., it is first, prior to everything. Not before or first in the sense of time or temporal sequence, but prior in the sense of not being secondary to or derivative from anything else. Hence, Consciousness is self-existent, i.e., it does not depend upon anything else for its being and is entirely self-sufficient and complete. In particular, Consciousness does not depend upon, and is not derivative from, matter, energy, or any other substance. On the contrary, all experience and all objects are derivative from Consciousness. Thus Consciousness is constitutive of all things, i.e., all things are, in their ultimate nature, nothing but this Primordial Consciousness itself.

2. The Subject to Consciousness transcends the object of Consciousness.

To understand this philosophical proposition, we need to first clarify Wolff’s use of the terms subject and object. Our experience is normally conditioned or structured by the distinction between a subject to consciousness and objects of consciousness. The subject to consciousness is that which is aware of objects or appearances in consciousness. Objects of consciousness are distinct states or appearances in consciousness, ranging from the most concrete to the most subtle. A concrete object in consciousness might be a visual perception of a chair or a sensation of pain in our foot. More subtle objects are appearances in consciousness such as a thought or memory, an intuition about something, or a state of consciousness such as an experience of the world that is permeated by a subtle sense of bliss. It is important to note that the term “object” as used here by Wolff includes our thoughts, feelings, and other inner experiences. Such inner phenomena are still objects in consciousness just as much as outer phenomena are. In contrast to objects in consciousness, the subject to consciousness is the principle or aspect of consciousness by which there is awareness of objects. Because an object cannot be reasonably said to be in consciousness if it is not an object of awareness, the existence of any object in consciousness necessarily implies a subject to consciousness. At the basis of our relative experience, therefore, is a distinction between subject and object. The second fundamental of the philosophy states that the subject transcends the object, i.e., that the subjective principle or aspect of consciousness is more fundamental to consciousness than the objective appearances in consciousness. This philosophical proposition derives from the insight that, on the one hand, the objective appearances of consciousness vanish in the transcendent nirvanic state of consciousness, while, on the other hand, the subjective principle of consciousness, i.e., the capacity of awareness, is common to both relative and transcendent levels of consciousness. The subjective principle is therefore transcendental, while the objective principle is not.

3. There are three, not two, organs of knowledge: perception, conception, and introception.

The third fundamental of Wolff’s philosophy is an affirmation of a third way of knowing, or a third organ of knowledge. Secular philosophy in the west admits only two modes of knowledge: perception and conception. Perception includes all sensory knowledge we derive from seeing, hearing, feeling, smelling, and tasting. Conception includes all knowledge we derive from thought, memory, imagination, and the like. If we admit only these two forms of knowledge, then our knowledge of reality is forever limited to our hypothetical, conceptual speculations about what reality might be “behind” our perceptual appearances. If we are limited to conception and perception alone, any certain, categorical knowledge of reality and truth is not possible, and there is no rational way to understand the possibility of mystical realization or transcendental consciousness. The third fundamental, however, affirms the existence of a third way of knowing, which Wolff calls “introception”. The introceptive capacity is normally latent or partially latent, but can be activated partially or fully, through intentional effort, spontaneously or both. When activated, introception provides immediate, categorical knowledge that transcends the subject-object distinction, i.e., it is not a relational knowledge of something by something else, but a knowledge through identity in which there is only knowledge itself that includes and transcends both knower and known. The third fundamental, in short, affirms that, in addition to the capacity of perception and conception, there is also a capacity for transcendental knowledge.

www.travellersandmagicians.com

> Website

Tran Quang Hai was born on 13 May 1944 in Vietnam. He is a talented and well-known musician. He comes from a family of five generations of musicians. He studied at the National Conservatory of Music in Saigon before coming to France in 1961 where he studied the theory and practice of Oriental music with his father, Prof.Dr. Trân Van Khê at the Center of Studies for Oriental Music in Paris. For several years, he also attended seminars on ethnomusicology at the School of High Studies for Social Sciences (he got the MA and Ph.D degrees), and acoustics with Prof. Emile Leipp.

He plays 15 or so musical instruments from Vietnam, China, India, Iran, Indonesia and Europe.Since 1966, he has given over 2,500 concerts in 50 countries, and has taken part in a hundred or so international traditional music festivals. He has taken part in radio and television broadcasts in Europe, America, Asia, Africa, and Australia.

He has been working for the National Center for Scientific Research (CNRS) in France since 1968, and is now attached to the Department of Ethnomusicology of the Musée de l’Homme (Paris). He was a lecturer on South East Asian music at the University of Paris X – Nanterre (1988-1995)

Apart from his artistic activities, he is also interested in musical research. He has improved the technique of spoon playing and of the Jew’s harp. In 1970 he found the key to the technique of overtone singing. The film “Le Chant des Harmoniques ” (The Song of Harmonics) which he co-produced with Hugo Zemp, and in which he was the principal actor and composer of the film music, has won four awards at international scientific film festivals in Estonia (1990), France (1990), and Canada (1991). He is considered as the greatest specialist in overtone singing in the world.

He has written numerous articles on Vietnamese and Asian music (New Grove Dictionary of Music and Musicians, New Grove Dictionary of Musical Instruments, Algemeine Muziekencyclopedie, Encyclopaedia Universalis). He has also recorded 15 LPs and 2 CDs (one of which obtained the Grand Prix de l’Academie de Disque Charles Cros in 1983). He has composed hundreds of popular songs. His musical experience is very varied : contemporary music, electro-acoustical music, improvisation, film music. He continues to preserve and develop traditional Vietnamese music (numerous new compositions for the 16 stringed zither dàn tranh ).

Fear, injustice, gangs, the army, family, living on the land, breath and light, insights and finally a stop. The discovery of what he was not left him free and alive at last. An ordinary life lived fully.

Some teachers say to stop looking for answers, to just let go, but in my experience it is very difficult to let go when you do not understand why you should.

There is a lot of misunderstanding about enlightenment. There, understandably, are too many people thinking about cosmic and mystical experiences connected to their ideas of what enlightenment is. This misunderstanding has been perpetuated by would be gurus and writers on the subject who have not awakened themselves. It is like the carrot on a string in front of the donkey pulling the cart, while the gurus ride the cart at their student’s expense. There are many so-called mystical experiences one can have but they have little or nothing to do with enlightenment.

When one truly awakens from the dream of ego, it is realized that the mind has built a universe of ideas, beliefs, relationships, things, and concepts about everything, never realizing the falseness of this process. To the Enlightened mind, it is clear that this process is void and empty. There is only this nameless Creative Mind, which is Life, flowing from instant to instant in constant change. There is nothing to hold on to. It is seen that all things are mental projections from the fog of the ego. Emptiness is seen as just that: empty of all objectification. This insight is not a mental projection but a direct seeing into our true nature. This is a profound and transformative insight. Life is seen as continual transformation.

When we Awaken, become Enlightened, that fog is removed and one sees Reality directly as pure Awareness. When we are totally aware of anything we step out of the dream world and into Reality, as Reality. One sees, doesn’t think or believe, with the total being, the Heart, that there is no outside or inside, there is just Life in Its Fullness. We awaken to the fact that we were dreaming and that all humankind is dreaming. This is a profound transformation in our Being. We no longer see anything or person as being outside of us. We are Life and we can never end.

When one goes deeply into what they are, and come to the abyss of not knowing, and then let go, they will fall into Life. You not only won’t need words to express it, you will clearly see that It, Life, cannot be expressed in any way at all. There is no need to express what you are. You just are, not as a concept of who you are, but just what is taking place as this living being called you. This is freedom. This is Life. This is Love. It is here right this moment, right where you are, as you.

Website : home.wanadoo.nl/prembuddha/link.html

G.Knowledge will bring together the collective knowledge of green thinking people throughout the world. :A collective memory to take from and to deposit the deep knowledge of the world.

>>> gknowledge.wikicities.com

A professor of theology in Turkey, Jalaluddin Rumi (1207-1273) met a wandering dervish, Shamsuddin of Tabriz. Jalaluddin died then to all but the Eternal. He was often seen whirling in extactic dance, spontaneously pouring fourth poems such as these few words below.

we came whirling
out of nothingness
scattering stars
like dust

the stars made a circle
and in the middle
we dance

the wheel of heaven.
circles God.
like a mill

if you grab a spoke
it will tear your hand off

turning and turning
it sunders
all attachment

were that wheel not in love
it would cry
“enough! how long is this turning”

every atom
turns bewildered

beggars circle tables
dogs circle carrion
the lover circles
his own, heart

ashamed,
I circle shame
a ruined water wheel
whichever way I turn,
is the river

if that rusty old sky
creaks to a stop
still, still I turn

and it is only God
circling Himself.

– - – -

the moon offers light without a hand

the sun is proof of the sun

writing about love
my pen splinters

expounding love
the ass of intellect
lays down in the mire

when He comes
not one hair of me remains

the shadow loves the sun
but when the sun comes
it vanishes

there is no dervish
in all the world
and if there is a dervish
he doesn’t exits.

from Sentient

Seekers beware … this rare, radical and uncompromising communication leaves you with nowhere to go. If there is a readiness to hear, this is the first and last message.

A simple, direct, but fundamental shift in perception reveals that all there is, is liberation. But oneness does not become apparent through something gained, rather through something lost. Many will come across this rare and radical message and quickly shuffle back to that which they think they can know and do. But there are those with whom this communication will resonate . . . and there will be a sudden seeing and falling away of all seeking, even for that which they have called enlightenment.

There is a proliferation of so-called “advaita” or “nondualistic” teachings and literature available at this time and virtually all of it is born out of a fundamental misconception about the nature of oneness.

Doctrines, processes and progressive paths which seek enlightenment only exacerbate the problem they address by reinforcing the idea that the self can find something that it presumes it has lost. It is that very effort, that investment in self-identity that continuously recreates the illusion of separation from oneness. This is the veil that we believe exists. It is the dream of individuality.

But from wherever and whenever this insight is communicated, it has no connection with end- gaining, belief, path or process. It cannot be taught but is continuously shared. Because it is all there is, no-one can lay claim to it. It needs not to be argued, proven or embellished, for it stands alone simply as it is, and can only remain unrecognised and rejected, or realised and lived.

www.theopensecret.com

Followers of the Way, Buddha is not to be attained.
There is no real Dharma; it is all but surface
manifestations, like printed letters on a sign board to
indicate the Way.

I have no dharma to give. I only cure diseases and undo knots.
Followers of the Way who come from everywhere, try not to
depend on anything. ... There is no Buddha, no Dharma, no training
and no realization. What are you so hotly chasing? Putting a head
on top of your head, you blind fools. Your head is right where it
should be.