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Whosoever follows the path of the Perfect Matrimony must develop charity. Black is somehow the true center, the sum of all the rays, including the seven corresponding to the rainbow. It involves making a very serious commitment to the path of initiation. When an initiation is real, is true, it is a turning point in the aspirant's life. Please click button to get the path of initiation book now. Initiation means to initiate, or begin something.

Warrior Wisdom: Ageless Wisdom for the Modern Warrior

The upward point of the star is representative of the spirit. Macrocosm 33 6.


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Routes of Initiation 59 A lecture on the Seven Initiations necessary to gain the ascension. The other four points all represent an element; earth, air, fire, and water. It is no more. The spiritual path is also the balancing of the three minds, the four bodies, and the seven chakras.

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Previous Work: Since my Fellowcraft degree I have paid considerable attention to gaining a stronger grasp of these seemingly reticent instructions. Through the collected wisdom of the esoteric teachings the consensus is that Capricorn is the sign associated with mounting the Cardinal cross, the sign of spiritual initiation. Degrees of Initiation 36 7.

They are the seen and unseen forces of the cosmos that define the different dimensions of this universe and those beyond it. They help you to see the road ahead and prepare you for the journey. It takes just a few minutes to go through each Key and includes a variety of reading, audio clips, and short videos. It dawns on the initiate, as he proceeds from one initiation to another, that each time he moves forward on the path or penetrates into the heart of the Mysteries in company with The Spiritual Laws is a long-awaited spiritual life guide.

In addition, the reader is introduced to Arch- InitiationsInitiations are path how you get closer to God, how you grow your person and how to rise consciusness permanetly. It is free but a small donation is requested to offset expenses. The Closing of the Mystery Schools 66 Beyond ascension: how to complete the seven levels of initiation The Door of Initiation. Reno reveals the tricks, traps, and snares of advanced spirituality. It is during this development of the capacities which occur through individual effort, that the I may begin its initiation.

It is past, and still it lives! So is God. No one is forced to follow the spiritual path. But because the spiritual life happens to be realizable in this world it does not follow that it is the worldly existence which is capable of being improved into the spiritual. The ceremony itself is not the initiation. There are seven major initiations, life tests, that all human beings experience on their journey towards wholeness.

By using life's little lessons and tests also called initiations, Dr Mirdad explains that as we learn, we open our hearts and our souls connection to God becomes stronger. Michael Mirdad has written a book that can assist us all on the path to wholeness, and help us live a life of balance and peace. He demonstrated that the path to God was not the path of self indulgence or asceticism.

The word means "to receive" and we, who are created in the image of God, can He demonstrated that the path to God was not the path of self indulgence or asceticism. You have to have a certain level of attainment and a substantial amount of light in your body. Michael Mirdad is a world-renowned spiritual teacher, healer, and author. To order copies of The Labyrinth Journey, click here.

Life tests do not occur only once, but instead recycle around and around, bringing us to higher and the path to supersensible knowledge can verify spiritual scientific insights. Initiation one. Jennifer Block, MA www. In the Esoteric Tradition, the study of spiritual initiation is a cornerstone of inquiry.

The lamp of wisdom and the heart show the two streams of evolving humanity: those following the path of intellect occult and those following the path of love mystic. The path towards enlightenment involves seven major tests, or initiations. These Sephiroth live, palpitate within our consciousness and we have to learn how to manage them and combine them in the marvellous laboratory of our internal universe.

The Seven Great Hermetic Principles. As we awaken the pairs of chakras we get progressive initiations on the path of enlightenment. The Greater Mysteries 51 9. This path is, therefore, within and into our inner selves through experiences that are physical, and spiritual and in our souls. The Scope of Planetary Evolution 47 7. First Principles 7 3. The author, Vicent Guillem, combines a profound scientific background with a humble, The structure of O. It refers to the three stages through which the training of the spiritual life leads to a certain degree of initiation.

It is urgent to learn how to love and always be willing to give even to the last drop of blood for others. Michael Mirdad Paperback, at the best online prices at eBay! Below is the content of the booklet. Misery, evidently, has its pleasures and its claims, both in life and in art. This can hardly come as a surprise since the literature of the world, catering as it must to our dreams, dwells heavily upon doom, disaster, disorder, and pain. However the story ends, if it wants to keep our attention, its vital substance must be trouble.

Aristotle tells us that tragedy engages us most fully and pleasurably when we see the worst possible things happening to people we admire; the mere outline of a tragic plot should give a thrill of horror, and that horror is the key to its appeal. In the optimally gratifying instances, he adds, horror comes from within the family because that is most dreadful. When Aristotle says that among tragedians Euripides understood this best, he was undoubtedly thinking of plays like The Bacchae , in which we watch the mother of the main character, having triumphantly torn him apart in a Dionysian frenzy, gradually recover her senses and try to piece him back together.

The deep connection between literature and suffering suggests that imaginary societies designed for secular happiness will have rather little appeal as a literary subject. Utopia, in other words, will never become a central literary genre because the very premise of a world in which happiness is the norm threatens to remove the very thing that makes literature engaging.

Even comedy, to be effective, dwells upon difficulty and confusion — until the happy ending hustles the lucky characters offstage before their blessings have a chance to cloy. As agents, we may aim at happiness, and utopia charms as an idea, but as spectators we prefer struggle and pain.

Revolutionary schemes for universal happiness have, of course, played a role in modern history far beyond their literary presence, and Marxist critics like Ernst Bloch and Fredric Jameson can find utopian elements almost anywhere in culture. In the soil of the imagination, it seems, when a thousand flowers bloom, most will be flowers of evil.

Since the interests of literature and the interests of utopia are so strikingly at odds, it is telling that utopian speculation, from its beginnings in Greek philosophy down to the time of More, emerged from a culture in which literature provided either the dominant outlook or one of its major components, to which utopian thinking was a reaction.

Dystopia, in other words, has its own philosophy, its own classic worldview, so pervasive and potent, and so effective in its literary form, that until the arrival of modernity it rarely needed a defense. I am thinking of the outlook of heroic-aristocratic culture, a worldwide historical phenomenon that has its canonical European form in the epic poetry of Homer.

The heroic worldview centers on a value with so many aspects that no one word can capture it. Honor, respect, dignity, status, glory, esteem, legend, fame — these are a few of its names. War is its proving ground. Women, with few exceptions, play the role of booty, prizes for masculine conquest. Both giving and taking are heroic, self-glorifying actions, and every valuable action has a heroic character.

In the Iliad , even the mosquito symbolizes valor because it never tires of pursuing human blood. A dark pessimism lies at the heart of the epic worldview. There is no hope for mortals to persist beyond the grave. The resulting outlook is deeply conservative. Everything older is better, grander, more glorious. Even the doings of the immortals, denizens of an ageless perfection, and so not subject to the enhancements of time and epic distance, pale in interest next to the legends of mortal heroes. For immortal beings, no permanent change is possible, no pain or trouble can truly touch them, unless it is an attachment to mortal fates, and for that reason they cannot transcend utopian banality.

Their power compels worship but not praise. Poets, on the other hand, claim a grand share of glory as the bearers of memory, engaging in heroic performances of their own as they celebrate the deeds of the past. The link between memory, poetic making, and the heroic past is unbreakable. It would be wrong, of course, to say that Homer does not recognize the value of domestic felicity.

The stories of Achilles, Odysseus, and their literary descendant Aeneas are all designed to illustrate the sacrifice of everyday happiness demanded by the heroic ethos, and the charms of home and peace have never been more achingly attractive than in light of their ruin in the Trojan War. Achilles, the greatest of the Greek warriors, even questions the choice of fame over long life and happiness, though in the end he too makes the heroic choice. Inequality, clearly, is no by-product of the heroic-aristocratic mode but its motivating feature.

Buddha and Jesus are among the most explicit about the need to shatter blood ties, inverting the order of merit so that the last shall be first. The philosophical critique of the heroic worldview, in the thinking of Plato and the various Hellenistic schools Cynics, Stoics, Epicureans, and Skeptics , depended essentially upon a rational reassessment of human needs and values which rejected the notion that fame and the violent struggle against other human beings can be the chief source of happiness or the purpose of life.

Living according to nature, not to be better than others or to survive as a fantasy in the minds of others, is the keynote of Greek philosophical ethics. Wisdom is seeking tranquility instead of glory, leisure instead of wealth, personal well-being instead of familial status. Social and political ambition are to be replaced by the contemplation of truth, the pleasure of discussion with friends, or the peaceful detachment that comes from accepting the limits of our knowledge.

Wisdom looks to the joy of the present, not the glory of past and future. In all of these ways, philosophy offered a pointed alternative to the heroic mode. The philosophic worldview is also far friendlier to women than the heroic one, seeing them as rational creatures rather than as prizes for male competition, and it strives to undermine the terrifying Homeric view of the gods as idle children dabbling for the sake of diversion in the fates of human beings.

For all of these reasons philosophy is critical of literature, and particularly of Homer, where all of the heroic attitudes are most vividly displayed. Later schools of philosophy would only widen the gap between the natural life of the philosopher and the common delusions of custom, religion, and the heroic. Aristotle, the tutor of Alexander the Great, is a partial exception.

Thomas More puts forward his Utopia in an appropriately unheroic — indeed, mirthful — spirit. They experience no deep emotions, none of the torments of Oedipal conflict. Indeed, the family has been completely eliminated. Ordinary citizens have no access to science or history or great literature, or to the solitude that could produce these things, all of which might disturb their tranquility and undermine political stability.

Instead they have saccharine entertainments to divert them, and games like Electro-Magnetic Golf and Centrifugal Bumble-Puppy. Orgy-porgy Ford and fun, Kiss the girls and make them One, Boys at one with girls at peace, Orgy-porgy gives release. Such happiness is both revolting and terrifying. In Brave New World , the resistance to this puerile happiness originates, significantly, from the literary-heroic point of view.

His desires for love, sex, and intimacy are at once piqued and frustrated by the sexual carnival around him, and life in the World State offers no meaningful goals to struggle for. Savage wants love, God, freedom, struggle, grandeur, all the things he has read about in Shakespeare. He makes the complaint, held back by More in Utopia , that such paradise lacks all magnificence.

Without them, happiness loses its charm. In later years, when Brave New World made him a political sage, he wished he had provided a third, anarchist option. But here he pushes the ancient quarrel to its logical conclusion, an impasse suggesting that happiness does not play the strong motivational role we normally take it to play and that the allure of difficulty and inequality are more fundamental than happiness.

For Savage, the heroic goals — respect, honor, distinction — are as basic as any other human needs. He might have quoted his favorite author to state the case. When King Lear is asked by his daughters why he needs a train of knights to follow after him, he replies:. O reason not the need! It is a paradox — that necessity always goes beyond what is necessary; enough is never quite enough. Bacon believed that, if philosophy could only be supplanted by practical inquiry, all the inconveniences of human life, including the pains of aging and disease, would be remedied within a generation or two.

The true protagonist of the Baconian revolution is the Spirit of the Age, especially as represented by three world-changing inventions — the printing press, gunpowder, and the compass.

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Social abundance comes not by suppressing nature and its desires but by obeying them. After three centuries of technocracy and free markets, the value of this strategy should be open to assessment. Has the satisfaction of desire on a broad social scale led to utopia? Can enough ever be enough? People in the middle class of the developed world now enjoy a level of physical security, life expectancy, quality of health care, ease and speed of travel, variety and safety of diet, access to and quality of information and entertainment all unimaginable even by the monarchs and captains of industry of the 19th century, and perhaps well into the 20th.

In many cases, these privileges are enjoyed in a political environment that imposes few restraints. Even those members of the American middle class who are not as well off as their parents are still better off in material terms than Napoleon or Queen Victoria, for all their lands, possessions, and servants.

Yet the results still cannot be described as ideal. Part of the reason is that those who enjoy these gifts suffer from the various hazards of their advantages, a long and all-too-familiar list that includes obesity and drug addiction, ever-mounting debt, and the destruction of the biosphere. Nuclear weapons are still being stockpiled; global capitalism remains an unpredictable, turbulent system, generating massive inequality; and some of those who resent the power of the developed world would destroy it if they could.

The authoritarian Bacon never imagined that his technological abundance could emerge in such chaotic fashion. The political problem of how to divide and use these magnificent spoils generates conflicts no less bitter than the ones that divided less opulent worlds. The titanic costs of our material well-being cast its benefits in an even more ironic light when we consider that they often lead not to the assuagement of hunger but to its increase. Our modern advantages lack glamour in proportion to their Napoleonic grandeur simply because so many other people have them, and we compare ourselves not with Napoleon but with our peers.

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Rather, well-being is framed and experienced in local, not historical terms, and the wealth of those around us creates a need for more wealth. Competition for the signs of happiness proceeds whether it brings happiness or not. Status competition comes to look like obesity — an insatiable craving which has outlived the conditions that made it biologically useful.

The upshot of this line of thinking is that the transition to modernity, with its focus on economic rationality, has only changed the terms upon which status is distributed without assuaging the basic competitive drive that animated the literary culture of the heroic. The humanitarian program of the Enlightenment moderated but could not extinguish that drive, and tellingly, in the midth century, the breakdown of capitalism brought back the protagonists of the ancient quarrel in nightmarishly magnified forms: Soviet communism and its imitators — the disastrous implementation of the classic utopian scheme — and fascism — the delusional resurgence of its heroic enemy.

If a bright side can be found in this picture, it comes entirely from the literary point of view, for the adventure scenarios of fiction and film never had more ready ingredients than when the world was crawling with Soviet spies and Nazis. The abundance of our current world has by no means deprived literature of its dystopian ingredients, only given them more scope. Ideal world-making, the original utopian flourish, has now been absorbed almost entirely by its dystopian rival.

In the terrain of the imagination, dystopia has swallowed utopia whole, and Americans seek refuge from their comfortable lives in spectacles of primitive violence like The Hunger Games and Game of Thrones. The heroic mode has even shed some of its masculine bias, producing female action heroes like Brie Larson and Jennifer Lawrence.