[The following text has been excerpted from a private communication between myself and a friend]
"It struck [Winston Smith] as curious that you could create dead men but not living ones. Comrade Ogilvy, who had never existed in the present, now existed in the past, and when once the act of forgery was forgotten, he would exist just as authentically, and upon the same evidence, as Charlemagne or Julius Caesar."
-George Orwell, Nineteen Eighty-Four
I’m not sure where to begin this Grail dialogue, but I hardly need point out that everyone who pursues this subject has their favorite answers and approaches to the material. I’m no different in that respect. However, I’m not aware that anyone else has applied mythicism to the problem or came to the same conclusions I have. What we inevitably find in Grail research is that people tend to adopt someone else’s solution or theory or argument. Due to this habit of laziness we see few original answers. And you should bear in mind, too, that I’m not trying to convince you of anything. Rather, I’m laying out my understanding of these things as I’ve come to know them.
In my previous message I mentioned several authors (Bart D. Ehrman, Richard Carrier, David Fitzgerald, and Randel Helms). Not one of them is a Grail researcher. They are all of them either historians or historical writers. And doubtless they would not endorse their work being used in this way or the unconventional conclusions I've arrived at.
So, moving on—
Lost Christianities, Ehrman’s survey of early Christian sects, was quite the treasure trove of information. But as I made my way through his book I began to notice a peculiarity developing: the closer we scrutinize the early Christian era, the more Gnostic groups populate the landscape. As we move forward from the first century to later years these Gnostics begin to dwindle, giving way to the literalist sects. That is, those who believed Jesus literally existed in the first century, underwent a passion, was crucified, and rose after three days. This struck me as astounding, because according to traditional history as received from on high, the Gnostics, we’re told, came later, they were an outgrowth of the literalist movements. Another oddity of Ehrman’s book was that he, the author, made no mention of this curiosity in his own text. It’s as though Erhman was unaware of it. So by book’s end it appears as though the opposite of received academic wisdom is the case. That the Gnostics were the first Christians, and literalism or historicism was the later development, in direct contradiction to Christian tradition and history as we understand it.
As you’re no doubt aware some Gnostic groups did not believe in a literal Christ. That is, a flesh and blood man who walked the dusty earth of first century Palestine. To some of them Christ was a mythical cosmic savior figure occupying a remote realm in the heavens. They further believed the world was created by a self-important Demiurge, and that there existed a supreme God the Demiurge was unaware of. This Demiurge, in their view, was the tyrannical Jewish god of the Old Testament. So in a very real sense some of these sects were in effect the first Jesus mythicists. When we view modern mythicism in this light we can see it’s not the innovation it’s accused of being, but rather a return to the original view of Christ. This view plays into my own notion of what Grail lore is trying to communicate to us.
As time goes on the Gnostics become fewer, the literalist sects more numerous, and eventually it was this strain of Christianity, literalism, that was adopted by the Roman empire. With the might and resources of an empire now readily at hand it’s easy to see how the Gnostics were deemed heretics and largely stamped out, and how we of today owe our view of Christianity to those early historicist forerunners whom Constantine held to his breast. But there is another curiosity to be answered here. For the sake of argument, if Jesus was a historical figure, how is it that some of these Gnostics came to believe otherwise so very soon on the heels of his alleged life, ministry, and crucifixion? I find this development an unlikely, mind-boggling conundrum, and yet there it is.
So it’s at this point I would normally copy and paste some of my Riddle of the Grail commentary. At the end of that piece I alluded to a second pivotal concept undergirding Grail lore. I mean, in addition to the Grail being a mirror intended to force us to recognize divinity in ourselves (see: The Riddle of the Grail). I further suggested this second idea was the reason the Albigensian Crusade was instigated and resulted in the destruction of this particular sect of southern France. So as we can see the Gnostics had not been wiped out altogether. But they had been dramatically reduced in numbers and kept for centuries a low profile up to this point. But they were still with us, clearly, nurturing the tiny flame of their secret traditions. As we’ve seen through this thumbnail sketch of mine, literalism had become the orthodox view, it loomed over all Christendom for centuries. Believing its tenets is what it meant to be a Christian. Which remains true today. Yet the earliest Gnostics, who believed in a mythical Christ, were still fully Christian. All without the necessity for a literal human sacrifice. And that, I've come to believe, is the second purpose of Grail myths. This is to say, the Grail is a clever Gnostic replacement for a literal Christ. Its popular stories are overlaid on traditional Christian narratives, in plain view--and under the very nose of--orthodox Christianity. Grail lore beckons a return to the mythic concept of the early Christian era. They attempt to tell us the literalist fictions of the canonical Gospels--including the existence of an earthly Jesus--are just that: fictions, allegories. All we need do, Grail traditions seem to say, is to recognize this for ourselves. Hence, "gnostic." One in possession of a saving knowledge.
So that’s the gist of it. I’m sure you’ll forgive me if parts of the above text are unclear or hazy. Before today I’ve never attempted to articulate some of these ideas. You are free, of course, to ask for clarification on any point you find nebulous. None of the preceding, by the way, should be taken as my personal beliefs. They’re not. I’m an atheist as you know. The Grail stories are for me mysteries to be solved, puzzles to be worked out as best as I’m able. And this fascinating subject, as one can deduce from above, has provided me over the years with a great deal of exciting thinking.
Observable Universe contains ten times more galaxies than previously thought
says in this place:
So for those who are informed, what does that do to dark matter? Do we sitll need it to balance the books ?
Gillilamd's talk in Australia earlier in the year.
James Gilliland and Enlightened Contact with Extraterrestrial Intelligences
The Trumpster as a Trickster
Donald Trump may be the first paranormal President of the United States. Here’s why: Trump has displayed characteristics simpatico with the “Trickster” and the paranormal.
People who are deeply involved in paranormal activities often display these character traits: The Trickster personality mixes into their daily routines, which means non-normal activities are engrained in their lives. They may hold down normal jobs, but their thinking is not at the center of society's thinking. It settles on the fringes of society where most people choose not to go in thoughts or behavior.
The 1999 thriller Eyes Wide Shut features a Trickster operating secretly in the underbelly of society, hidden from acceptable society. In the TV series, House MD, Dr. House gets away with being devious, obscene, liminal, undiplomatic, adolescent, obnoxious, uncontrollable, and erratic because the doctors and hospital administrators know House successfully uses unconventional thinking to solve medical problems. His behavior revolts them until they discover he has saved yet another patient. In the Showtime series Billions, hedge fund manager, Bobby Axelrod, is a Trickster character.
Trickster and paranormal personalities express an entertainment
value. As a jester or comedian, a Trickster can say things others dare not say, but secretly wish they could. Paranormal people also tend to be obsessed with the concept of conspiracy: Trump and his wall to protect the western world, for example. They think anyone who doesn't agree with their position is aligned with a plan to attack them. Sometimes they may be right: People can be out to get them because of their behavior.
Few of us openly speak our minds. Those wishing to behave in an acceptable manner may think a thought they don’t know how to verbalize politely or their etiquette and defense mechanisms prevents them from saying what's on their minds. Hence, their every thought is edited and evaluated for social acceptability or political correctness before it’s spoken.
In contrast to the norm, paranormal people speak openly and without inhibitions from their subconscious minds. We call them "loose cannons," realizing these types often get into trouble for inappropriate speech, similar to a child blurting out whatever comes to mind. Some of this uninhibited, unedited speech brands them as anti-social or societal rejects. Only a person with extreme charisma can get away with this type of loose communication, but not forever.
Just as psychics draw on their unconscious thoughts leading to their intuitions, Tricksters tend to speak out spontaneously. Despite spontaneity, a Trickster doesn’t solve problems through harmony; on the contrary, they prefer to stir things up.
Critics and admirers discover charismatic Trickster people to be moving targets that they can't predict.
Americans want a president who thinks outside the box. If Trump is elected, they may get that by voting in a president who thinks way out there, in the outer limits.
I'm an expert on business growth and overcoming organizational rs 07 gold obstacles to success. I do keynote speaking at conferences and management meetings, and a workshop leader for companies wanting to find their next growth engine. Currently serve as Audit Chair for 6D Global, and am CEO of Soparfilm Energy E company as well as Content Laboratory, a communications services company and coms software provider.
Guys!RSorder Back to School III :5% off and 5% free bonus for OSRS and RS gold buying from Sept.19, 2016 to Oct.8, 2016 GMT!!
The new version would never suffice as a warning to rednecks, who spied in Senator Brandis' comments unfettered licence to abuse and seed hatred. Allowing racially insulting, offensive and humiliating comments to flourish unchecked can and does prove dangerous for minorities. They end up living in fear.
What happens next, of course, is what everyone wants to know. President Obama talked positively about counting the days until Christmas when the troops will be home. But for many Iraqis, there has been a longstanding, deep seated view that somehow the Americans, like the many previous foreigners in their lands, would never leave voluntarily.
My assumption was they were a ploy by the tobacco industry to hook more people into smoking under the guise of being a safer product. E cigarettes have dramatic potential for reducing disease and death caused by smoking. Yet many in the antismoking movement in which I have been involved for decades are conducting a misleading campaign against these products.
So, it was the closest my dad had had to a brand new car since my mom totaled his 1984 Toyota Tercel. I acquired the Camry in 95 or 96. It was my car until July of 1999 when I totaled it. Bridges chooses the fabrics for his creations himself and is quite particular about the styles. His pieces range from relatively traditional polka dots and stripes to multi colored paisley and sports team themed ties. He has earned over $30,000 thus far with his one man (one boy) business, selling on his own Etsy page accessible from his website..
If your alternator is damaged severely, better start thinking about replacing your old Ford alternator. Remember that the battery supplies power to some car parts only when the alternator is not in use or if the engine is not yet running. If the engine is on, the alternator is the "star" of the electrical system; so a faulty alternator would eventually wear out the battery since it shall take charge of providing for the car's electrical needs..
Ralph was having bad dreams, often that James's gravestone was covered in blood. Denise thought the trip might relax him, but "the rows intensified and it became something of a nightmare". By the time they got back to Heathrow Ralph had made up his mind that he wasn't going home with her..6% off runescape 2007 gold with 100% Safe Service & Fast Delivery on http://www.rsorder.com for hot sale!
6% off code: JUSTPP
OSR-Account with 80 attack, 94 strength, 80 defense
I had stopped watching this program, because they invariably gave pat answers for everything anomalous and often didn't even mention other explanations, e.g., for the polar ice on Mercury. However, I have noticed that the new season is being promoted with a not so subtle change in editorial direction. The trailers for new episodes end with the following statement:
"If we have eliminated all of the possible scientific answers, then maybe this is something else."
The graphics and overall presentation is also closer in style/genre to the UFO Files and other more open-minded documentaries. Maybe this is just a case of "if you can't beat 'em, join 'em." Now that I've watched a couple of episodes of the new series, there does appear to be a less dogmatic tone. It seems that this change started in the previous season (#3), but I hadn't notice, because I'd written this series off. In Season 3, Episode 6 they even have Nick Pope as a talking heads for one of the segments. There have even been one or two instances where the conclusion was, "we still don't have an adequate explanation." Really?
I'd like to think this is progress, but still have reservations. It probably has more to do with marketing than an actual change in mentality at NASA or mainstream science in general.
An allegory of our current political fiasco complete with the animated corpses of walking-dead politicians, inane scripts mechanically acted, hokey ghouls and dubiously concocted special effects intended to frighten and constrict, and self-styled overlords as plausible as poseable action figures in the toy section.
If you follow business news at all, you will know that Bayer is buying out Monsanto. The deal is done, pending allowance by a whole pile of governments and their anti-trust agencies. I should have written Pending, with at least one capital letter.
Anyway, perhaps Bayer is paying too much, $66Billion for a company worth $48B.
California will legalize Marihuana for recreational use. Other states will follow, or have led this already. That, and the drugs to follow, will be produced agriculturally in the US (and Europe), in controlled ways. Like, in industrial agricultural ways. This will be a really big new market. Bayer can't ignore that, can they?
This is the opening to my new book, Beyond the Robot: The Life and Work of Colin Wilson.
Sixty years ago Wilson woke up to overnight fame with the publication of his first book, The Outsider, a study in creativity, alienation, and extreme mental states. At twenty-four, he was being hailed as a genius and celebrated as Britain's own "homegrown existentialist." Yet success is fickle and soon after his debut, Wilson fell from grace, the boy wonder quickly becoming persona non grata with the critics. He, and the other Angry Young Men - Britain's buttoned down Beat Generation - were summarily chastised or, in Wilson's case, ignored. Yet Wilson went on to write well over a hundred books in a career lasting more than half a century, titles like The Occult, The Mind Parasites, A Criminal History of Mankind, and From Atlantis to the Sphinx, to name only a few. After a long illness he died in 2013 at the age of eighty-two. The book begins with an account of my journey to meet Wilson, what I call a "Pilgrimage to Tetherdown."
A Pilgrimage to Tetherdown
In the summer of 1983 I found myself travelling to Cornwall, in the far west of England. For the past several years I had been reading the work of a writer whose ideas interested me deeply and I was on my way to meet him. His name was Colin Wilson.
Wilson had achieved overnight fame in 1956 at the age of twenty-four with his first book, The Outsider, a study in existentialism, alienation and “extreme mental states.” No one was more astonished than Wilson himself to discover that this work dealing with the angst and spiritual crises of figures like Nietzsche, Van Gogh, Dostoyevsky, T.E. Lawrence, H. G. Wells and others had become an instant bestseller. But surprisingly it had. Reviews were glowing and critics tripped over each other to hail England’s own “home-grown existentialist.” After years of struggle, sacrifice and hard work, Wilson had made it. The Outsider was “in.”
The glory, alas, was short lived. Fame, especially in England, is fickle, and after the initial praise – “A MAJOR WRITER, AND HE’S ONLY TWENTY-FOUR” the headline of one review ran – the press and serious critics soon turned on what they were now calling a “messiah of the milk bars.” The tag came from Wilson’s association with a group of writers the press had christened the “Angry Young Men” – roughly equivalent to America’s “Beat Generation” - people like John Osborne, Kingsley Amis, John Braine, and others. Although Wilson had very little in common with them, he was guilty by association, and when the critical tide turned against these angry men, he was caught up in it. In practically no time at all, Wilson went from being a boy genius to persona non grata, a status among the literary establishment that he laboured against for the rest of his career and was never quite able to throw off.
It was after this critical thrashing that Wilson left London and moved to a remote village in Cornwall. Here he hunkered down and over the years developed what he called a “new existentialism,” an “evolutionary,” optimistic philosophy which would eventually include areas of “the occult” and mysticism. He hoped this would counter the bleak dead end in which he believed the existentialism of Sartre, Camus and Heidegger had found itself, and in which most of modern culture had also become mired.
Wilson’s idea of an optimistic, evolutionary existentialism excited me. I had spent the past several years tracking his books down, reading everything by him that I could find. That was why I found myself at the tail end of a two month sojourn in Europe – much of it spent visiting “sacred sites” – making the journey down to Cornwall to meet him.
I had first came across Wilson’s work some years earlier, in 1975, when I was nineteen and living on New York’s Bowery, playing in the band Blondie. I had recently developed an interest in the occult. Punk was on the rise but remnants of the previous hippie generation could still be found and among the books I read at the time was Wilson’sThe Occult, which had been published in 1971 and which briefly re-established his reputation after the critical bashing following The Outsider.
What was exciting about The Occult was that Wilson approached the mystical, magical and paranormal from the perspective of existential philosophy. It was not a book of spells or accounts of haunted houses but an attempt to understand occult phenomena in terms of a philosophy of consciousness that Wilson had been developing for more than a decade and which I later understood was based on the work of the German philosopher Edmund Husserl, whose “phenomenology” became the basis for existentialism.
Explanations of phenomenology and its importance for Wilson and for human consciousness in general will be found in the pages that follow. Here I will say that the essence of Husserl’s philosophy, and the aspect of it that made the most impact on Wilson, was what he called “intentionality.” Simply put, this is the recognition that consciousness does not passively reflect the world as a mirror does, and which has been the standard idea of consciousness since the philosopher René Descartes established it in the seventeenth century. Instead it actively reaches out and grabs it – although we, for the most part, are unaware of this activity.
Consciousness, then, for Husserl, is not a mirror but a kind of hand. And while a mirror reflects what is in front of it whether it wants to or not – it has no choice in the matter – our hands, we know, can have a strong grasp or a weak one or, in fact, none at all.
It was something along these lines that Wilson tried to get across to me when I finally arrived at his home, called Tetherdown, near the small fishing village of Gorran Haven, on a scorching July day. I had called him from a phonebox in Penzance, where I was staying. He was friendly and immediately invited me to come and stay the night; he even offered to pick me up at the train station in St. Austell, the nearest one.
Two things stand out immediately from that first trip to Tetherdown. One was Wilson’s house, set back from the Cornish cliffs, where he had lived with his wife Joy since 1959. It was filled floor to ceiling with more books than I had seen before, outside of a public library or a well-stocked shop. Thousands of them crammed the bookshelves that lined practically every wall; the most recent estimate of the number of volumes in Wilson’s library was 30,000, not to mention the LPs, cassettes and later CDs and DVDS and other items that made up his research material.
My other strong memory is of a long, wine-fuelled evening during which Colin did his best to explain Husserl’s ideas about consciousness to me. The essence of it escaped me later but by the time I went to sleep that evening I was sure I had it in my grasp. We continued the conversation the next morning, before I headed back to London. I can remember Colin sitting with me, outside his kitchen, in the bright morning sun, telling me that if he made a certain mental effort, he could reproduce a mild version of the effects of mescaline, the drug that prompted Aldous Huxley’s influential book The Doors of Perception. I believed him and was determined, at some point, to be able to do this myself.
(Excerpted from Beyond the Robot: The Life and Work of Colin Wilson.)
I have been invited to 2 events. Donald Trump says he will fly me out to wherever his event is, as long as I donate.
And then Stevie Nicks has a commercial deal, I pay the ticket and that's it.
Donald or Stevie? Let me think :)