The Armenian-born mystic, philosopher, and spiritual teacher G. I. Gurdjieff (c.1866-1949) is an enigmatic figure, the subject of a great deal of interest and speculation, but not easily fitting into any of the common categories of "esoteric," "occult," or "New Age." Scholars have for the most part passed over in silence the contemplative exercises presented in Gurdjieff's writings. Although Gurdjieff had intended them to be confidential, some of the most important exercises were published posthumously in 1950 and in 1975. Arguing that an understanding of these exercises is necessary to fully appreciate Gurdjieff's contribution to modern esotericism, Joseph Azize offers the first complete study of the exercises and their theoretical foundation. It shows the continuity in Gurdjieff's teaching, but also the development and change. His original contribution to Western Esotericism lay in his use of tasks, disciplines, and contemplation-like exercises to bring his pupils to a sense of their own presence which could to some extent be maintained in daily life in the social domain, and not only in the secluded conditions typical of meditation. Azize contends that Gurdjieff had initially intended not to use contemplation-like exercises, as he perceived dangers to be associated with these monastic methods, and the religious tradition to be in tension with the secular and supra-denominational guise in which he first couched his teaching. As Gurdjieff adapted the teaching he had found in Eastern monasteries to Western urban and post-religious culture, however, he found it necessary to introduce contemplation.
This is the first analysis of all of Gurdjieff's published internal exercises, together with those taught by his students, George and Helen Adie. It includes a fresh biographical study of Gurdjieff, with ground-breaking observations on his relationships with P.D. Ouspensky and A.R. Orage (especially, why he wanted to collaborate with them, and why that broke down). It shows that Gurdjieff was, fundamentally, a mystic, and that his contemplation-like methods were probably drawn from Mt Athos and its hesychast tradition. It shows the continuity in Gurdjieff's teaching, but also development and change. His original contribution to Western Esotericism lay in his use of tasks, disciplines, and contemplation-like exercises to bring his pupils to a sense of their own presence which could, to some extent, be maintained in daily life in the social domain, and not only in the secluded conditions typical of meditation. It contends that he had initially intended not to use contemplation-like exercises, as he perceived dangers to be associated with these monastic methods, and the religious tradition to be in tension with the secular guise in which he first couched his teaching. As Gurdjieff adapted the teaching he had found in Eastern monasteries to Western urban and post-religious culture, he found it necessary to introduce contemplation. His development of the methods is demonstrated, and the importance of the three exercises in the Third Series, Life Is Real only then, when 'I Am', is shown, together with their almost certain borrowing from the exercises of the Philokalia. G.I. Gurdjieff P.D. Ouspensky A.R. Orage George Adie Mysticism Meditation Contemplation Fourth Way Hesychasm Western Esotericism"--
A study of the early Christian church in the Mediterranean region and its emphasis on collective good over individual desire clarifies much about what is wrong with the American church today.
The author explores the literature of the first three centuries of the church in terms of group identity and formation as surrogate kinship. Why did this become the organizing model in the earliest churches? How did historical developments intervene to shift the paradigm? How do ancient Mediterranean kinship structures correlate with church formation? Hellerman traces the fascinating story of these developments over three centuries and what brought them about. His focus is the New Testament documents (especially Paul's letters), second-century authors, and concluding with Cyprian in the third century. Kinship terminology in these writings, behaviors of group solidarity, and the symbolic power of kinship language in these groups are examined.
Provides: over 26,000 academic institutions, 150,000 staff and officials; extensive coverage of universities, colleges and other centres of learning; and detailed information on over 400 international cultural, scientific and educational organizations.
The Proceedings of the 8th International Humanities Conference, All & Everything 2003. Text of Papers and Seminars on Gurdjieff and the Fourth Way presented at the Conference - Papers by Bert Sharp: Beyond the Fourth Way; Dimitri Peretzi: On the Third Line of Work; Joseph Azize: Towards a Historical Study of Gurdjieff and His Legacy; Will Mesa: A Macroscopic View of the Two Fundamental Cosmic Laws; Wim van Dulleman: The Great Theme: An Analysis of One of Gurdjieff's Hymns; Keith Buzzell: The Unfolding of a Symbol of Law; Len Brown: His Endlessness and Mr. Gurdjieff; Papers Written to the Forum "Those Who Knew Gurdjieff" Paul Beekman Taylor, Dushka Howarth, Kathleen Riordan Speeth, Nicolas de Stjernvall; Seminars on Oskiano and Chapters 14, 15 and 16 of Beelzebub's Tales to His Grandson.
This is the first examination of the fragments of the solar theology of the Phoenicians. Beginning from the Emperor Julian's fourth-century statement that in the opinion of the Phoenicians 'the sunlight which is sent forth everywhere is the immaculate action of pure mind itself, ' this book contends that there existed an authentic and ancient Phoenician solar theology, similar to that described by Julian, reaching back to the sixth or fifth century BCE. Such a theology is described in Damaskios' quotation from Mochos, the Sidonian philosopher. A passage from Philo of Byblos, preserved in John Lydus, and referring to "the noetic light," strengthens this argument. Phoenician funerary inscriptions are examined, together with relevant artistic evidence and some surviving accounts of Phoenician thought. Altogether, a portrait of Phoenician spiritual thought emerges: a native tradition not dependent upon Hellenic thought, but related to other Semitic cultures of the ancient Near East, and, of course, to Egypt. Many themes and motifs from ancient Phoenician religion are discussed, such as the phoenix bird (the "Phoenician" bird) which was associated with the concept of immortality, and the possibility that there was a Phoenician cult of "Yhwh." The book abstracts seven ideas from the extant material as axial concepts. In light of this analysis, it can be seen that Phoenician religion possessed a unique organizing power, in which the sun, the sun god, life, death, and humanity, were linked in a profound system, which seems to have been common amongst the Phoenician city states.
PLEADING PRECEDENTS provides more than 250 precedents for a wide range of actions encountered at common law and under various statutes. This valuable suite will help practitioners to prepare pleadings more efficiently, and to communicate clearly and persuasively within the permissible limits of content and style. With many of the prior edition's precedents retained and updated, authors Azize, El Khouri and Finnane also expand its commercial content. They include a range of new precedents, addressing such matters as claims for breach of the Trade Practices Act 1974 (Cth), preference recovery under the Corporations Act 2001 (Cth) and pleadings under the Contracts Review Act 1980 (NSW). Several precedents contained in the new edition address aspects of the Civil Liability Act 2002 (NSW) and the book also takes into account the Uniform Civil Procedure Rules 2005 (NSW). This concise, practical and portable assistant for practitioners and students is, for the first time, accompanied by a CD-ROM containing the precedents.
Chayim Vital wrote a number of treatises about alchemy, medical science, magic, and superstitious matters. His master, Isaac Luria, tried to hinder him from this passion of his. As a result, all the original alchemical manuscripts written by Vital remained widely secreted
According to Kabbalah, matter does not exist by itself. As soon the letters of the Holy Alphabet are pronounced by the mouth of God, they materialize and become the actual object representing that word. Among the many versions, this edition with Lurianic notes is the most complete nowadays
Behold it is written in the Book of Jasher."--II Samuel, i. 18 --- "Is not this written in the Book of Jasher?"--Joshua, x. 13 --- History has given us two separate and very different books by the same title. One of these may be the book mentioned in the Holy Bible. If so, it would reveal history and information which would augment and supplement our knowledge of the events from creation to the conquering of the Promised Land. The Books of Jasher: The Book of Jasher, The J. H. Parry Text And The Book of Jasher, also called Pseudo-Jasher, The Flaccus Albinus Alcuinus Text
In times of need, the authorities of Israel consulted an Oracle (Goral) to learn the will of Ha-Shem (God) and to receive answers to their questions. Conceived by Ahitophel, special adviser of King David, the Goralot elicit the intercession of 117 Angels in order to receive an answer directly from God concerning matters which we take at heart. The version that we introduce is with the comments of Chaim Vital
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